Prudence the first of the foure cardinall virtues. Written by Sr. Miles Sandis, Kt

a female personification of prudence holding a bird in one hand and three entwined snakes in the other, with another bird on her shoulder

PRVDENCE The first of the Foure Cardinall Virtues .

Written by Sr. Miles Sandis K t.

Printed for W: Sheares , in Brittaines Burse

W.M. scu :

GYNDANES TO ABAVCVS ; That is , MILES SANDYS Presents his best Love , Respect , Service , or what you will in this Sense , to Henrie Sandys . My Alter Ego ,

IF it may stand with Truth , that the Emperour Vespasian , for everie day through the yeare , made some good Law for the Common-wealth , excepting two daies in the moneth of Februarie , in which hee was ledde away by the sensualitie of pleasures from the Publicke good ; ( the remembrance of which neglect , caused the industrious Prince to abridge the Moneth of two dayes : ) Or that Tostatus ( for which Storie fames him ) did , from the day of his Birth , to the day of his Death , penne a sheet of Paper for every day , through his life at least ; meaning , That wherein his Youth had beene defective , his Age had made it good ; And , that the fruits of his riper yeares had supplied the slips of his Minoritie . If either of these Instances will carry truth , then , questionlesse , I am not to bee blamed for that small space of late , wherein I have been wholy addicted to Studie , and Reading : And amongst my busied thoughts , have made choice of Apelles Poesie , Nulla dies sine lineâ ; which cannot bee taxed , unlesse it bee by those , who will say , there was Nulla linea sine die . What to write of , I made my Books my Counsellours : for they were ever so open hearted to mee , that they would acquaint mee with others , and informe mee of mine owne Faults without Flattery . They told me , Divinity was too deepe for my Capacitie , Geographie too laborious , Historie so various , and so full fraught with uncertainties , that once begun , never at an end . And so ab Arte ad Artem , à Scientiâ ad Scientiam , &c. At last , in this time of scarcitie , they advised mee to write De Moribus . And herein I conceived , the Foure Cardinall Virtues were most necessarie , since they are the Heads of Morall Philosophie . But , because the name of Philosophie seemeth odious to ignorant eares , I thinke it not amisse to instruct their Simplicitie , in telling them in the words of Saint Augustine , If Philosophers have spoken that which is true , we ought not onely to beleeve it , but retaine it as our owne .

There is a Divine , a Naturall , and a Morall Philosophy .

The Theological Philosophy is that Knowledge , or Rudiment of Knowledge concerning God , which may bee obtained by the Contemplation of his Creatures , which Knowledge may be truely termed Divine in respect of the Object . As for the Naturall , I will leave it , for the most part , to the Naturalists . And for the Morall ; If it please you to observe it in its Sapientiall part . Read quod sequitur , I doubt not to give some satisfaction herein , since all Professions are from Philosophy served and supplied .

That I have intermingled my Discourse , I want not Authority for it : Plato mixed Philosophy with Theology : Aristotle with Logicke : Proclus with the Mathematickes . Reade Saint Augustine , Bernard , Gregory , I dare say , almost all the Fathers have linked Morality with Divinity . Nay goe to the sacred Text , and you shall find golden Philosophy inserted in holy Writ : I have heard it delivered in the Pulpit by a reverend Penman , That Solomon reduced his three Divine Tracts to the order of Philosophy : As if in his Proverbs he had tutored his Sonne with Morality ; In his Ecclesiastes , by a Didacticall Discourse , he had read a Naturall Philosophy Lecture ; And in his Diviner Canticles , had framed a speculative supernaturall Dialogue : Nor was his Reason to bee disallowed of , since it did proceed from that learned Expositor , Hugo de Sancto Victore .

Now first , if it should bee asked wherefore I write , since I have begun to build my House , before my stones are gathered ; like an ill Cooke , serving up my Dishes before they bee seasoned . I answer , that the Activest part of Man is his Mind ; I thought it not fit , that it should be eaten away with the Rust of Idlenesse ; Idlenesse being the Grave of Living Man , a thing wherein life dieth ; the use of Bookes being to encrease Knowledge , and to bring forth the Dead speaking with the Living The Dew of Heaven looseth it selfe in the Earth , unlesse it bee collected into some Receptacle : So learning , and Knowledge soone perish , and vanish into Oblivion , if they be not preserved in Bookes . Secondly , why I quote my Authors , it being thought by some Pedanticall . I answer , I would not bee beholding to so many Creditors , without giving them some note under my hand . And if mistaken Criticks will but looke backe , and search Antiquity , they may find that in those flourishing yeares in the nonage of Nero , the Common-wealth was never better governed , then it was by Seneca a Pedant : So was it in the minority of Gordianus by Mesellinus : Nay goe to the Bishops of Rome , you may find Pius Quintus , and Sixtus Quintus , were both Pedanticall Friers , and never better government then in their times . I have endeavoured to hit the Truth , therby to muzzle the Mouth of Contradiction : For as I would not please any in their faults , so I would not bee faulty to please any . Lastly , why I direct this Virtue to you ; It is not because I think you want it , but , by reason of your familiarity with it , I supposed you to bee a fitter Iudge of it . True it is , the vanity of most Writers hath beene to throwe their wit in Inke , as Mad men doe stones in the Aire , not caring whom they hit ; Being free of the Wit-brokers , uttering none but stollen Wares , without Acknowledgment ; making their Braines Quivers of Iests , travelling in their studies till they are delivered of the Aire . What I have done , I thinke I may avouch , since I was so thrifty , as not to purchase papers , lest I should be forced to pay more for the Silence , then for the Worke.

In that I write not Great words , nor High-borne Language , it is , because I have seldome found a Verbalist a Materialist ; great Words being commonly attended on by little Iudgements . To please all men in one thing is impossible ; For the same cause , that made Democritus laugh , made Heraclitus weepe . The skilfullest Fisherman , that ever was , could never please all Fish with one baite ; Nor the solidest Writer all men with one Booke . The generall Fancy of the World being like Plutarchs Moone , who desired her Taylor to make her a Peticote , but before the Taylor had brought it home , the Moone was in another Quarter .

Now are there not some detracting Momusses , who ( like the Booke-worme ) live only to destroy Learning , lending long eares against them they love not ? And perhaps supposing me to bee like a Statue in the High-way , directing others , but not following one step my selfe : Or like Noahs Carpenter , building an Arke to save others , yet cannot helpe my selfe , taxing mee as Diogenes did Musitions , saying , They could skilfully tune , and order the strings of their Instruments ; but the affections of their Minde were disordered , and quite out of tune . I am apt to beleeve this and more : For what Flower hath entred into the hive of their hearts , which they have not converted into poyson ? Nor is this any wonder , Truth had ever but ill-favoured Attendants ; Veritas odium parit . Goe on then ; dart your quills of Censure , with the Porcupine , at him , that toucheth you not . I must rest satisfied , since it is not in my power to tie loose Tongues ; yet I wish , That all Malicious power may loose its sting : That Envie may flie mens Soules , That it be blinde . Yet I shall neither feare , nor care . Onely I will say to them that use it , as Damodoclus said to the Milesians , That they were no Fooles , yet they did the same things , that Fooles did .

As for you , unto whom I Dedicate it , if my paines should bee so fortunate , as to bring forth such issues , as may imprint the least Consolation in your heart , then , perhaps , I will goe on with the three latter Cardinalls ; knowing , that my Penne is but as a Cypher in Arithmeticke , which , without the Figure of your Approbation , adds nothing . If not , that Penne , that wrote this , shall ever be confined to a Standish . If it please you , I am pleased . Howsoever , I have given Satisfaction to one , that heerein approoves that Martiall Resolution : Haec , si displicui , fuerint solatia nobis : Haec fuerint nobis praemia , si placui .

CHRON.

PIVS IESVS

HENRICVM SANDYS

AB HOSTIBVS

TVEATVR .

MDCVVVVVVIIII .

1634.

Miles Sandys .

TO MY HONOVRED TVTOR Doctor Astley Warden of All Soules Colledge in Oxford . SIR ,

IT is not unknowne to schollers , and among them approvedly received for Truth ; That Children are more obliged for Education , then for Birth ; the one giving the bare Being , the other the well-Being . The first J had by Nature : As for the other , In those Annis pube scentibus , when J was under your Protection , you advised , and set me forward with that care , which might have made me enjoyed it by Art , had I beene so diligent a Scholler , as to have followed your highly to be commended Instructions . What I have now wrote , you know , is all in Generalls , which none should take exceptions at . Yet lest surmising Iudgements should endeavour to rivet Generalls into the narrow and forced compasse of Particulars , J have purposely for borne divers notes of consequence . Yet whether in those now urged , or in the other suppressed , J vow and protest the syncerity of my intent , that J never meant to make any particular person the subject of them , to whom , either by the lawes of God or Nature , I stand bound either in duty or service : though false murmures have traduced me so farre , I call my Judge in heaven to the witnesse of what my Pen sets forth , that it was ( without any oblique glancing toward them ) but a bare innocent Essay of my weake endeavours , and a testimonie , that you sent mee not from ●he Vniversitie so illiterate , as not to speake ( though but imperfectly ) my Mother tongue . Nay let ignominy light on mee , and mine ad perpetuum , if I deliver not the naked Truth of my harmelesse Intention . And further satisfaction then this , if I would , I could not give . And as for others , if there be any so simple , as to demand it , they shall have no other then this . That I slight their thoughts more , then they can , or dare my words . Yet let them know , that , if J had been bent to have wrot Spleene , I would have penned it with such Characters of blood , as should have caused another Deluge to have washed them out ,

Nor should my prudence have presented her selfe to a publike view without her Associats , had not the usurped libertie of some endeavoured to have wronged mee in her , her in mee ; Traducing the Authour , because they have little acquaintance with the Subject .

True it is , where injuries are done , Mens thoughts are commonly of ill digestion : the nature of wrong being not of an easie concoction . Yet none should wound Reputation , nor set too high price on weaknesse . Detractors venemous speeches are as Figures drawne in water , whose malicious words not prevailing are but like the Fooles bolts shot upright , which in the fall in danger their owne heads . For such Malefactors , J conceive , neglect is the best revenge , it being greater glory to avoyd Injuries by Silence , then to overcome them by Replying . And here J will make choice of Plato's answer ( if neede require it ) who receiving opprobrious words from his Enemies , being desired , he should not returne the like injurie , answered , Hee had not so much idle time , as to remember them .

But concerning your selfe , for your paines and care for my instruction , tàm moribus , quàm doctrinâ , J must give thankes . Thankes J render as freely from my Heart as can be expressed by Tongue or Pen.

May then the content of your minde enjoy what it most desires , or deserves . May you live till time shall sicken with your age , And when Death comes , May you possesse the hope of your well spent life in Heaven . Such is the Prayer of your quondam Pupil , and ever servant ,

Miles Sandys .

To the Reader .

REader , I here send forth Prudence to your view ; if you bee wise , you may embrace it , Jf not , you may let it alone . If you commend it , I am not therewith puffed up : If you dispraise it , I am not therewith dejected . An Essay it is of some few stolne houres , that might have beene otherwise lost , or worse spent : And if distastfull Critickes shall mis-interpret the innocencie of my harmlesse meaning , I shall but reply , and play with their sporting Censures , as doth Ben Iohnson in his Play-workes .

Their Praise or Dispraise is to me alike , Th' one doth not stroake me , nor the other strike . M. S.

Imprimatur .

Tho: Weeks R : P : D. Episcopo Lond : Cap : Domest.

AN INTRODVCTION to the foure Cardinall VIRTVES .

CAP. I.

I Am to write like to the report of a superficiall Traveller , who , passing thorow the confines of ignote Countreyes , registers onely the continents . I in like manner , being but superficially read , and presenting that which slight knowledge cannot exactly performe , like to such a Traveller must record by view , by reading , and something by report ; report of Centaurs and Gorgons I list not , I have seene no new found Land , nor read of Magellanick Earth , I speake of no such Parts . Partes hominum mihi sunt , my Treatise shall be reasonable and confined onely to the faculties of reasonable man , such as inchoats his happinesse in this world , and consummates his blisse hereafter . Virtutes sunt , and those Cardinall ; Cardinall if Peraldus mistake not for foure Causes . Peral . Primò propter stabilitatem , ut Cardo stabilis manet licet ostium in eo vertatur : sic hae quatuor virtutes stabiles sunt , licet ea circa quae versantur sint instabilia . Secundò quia sicut ostium Cardini innititur : Sic tota conversatio bona his quatuor virtutibus innititur . Tertiò propter praeeminentiam primae sunt respectu aliarum . Quartò propter principalitatem : caeterae enim virtutes ad has aliquo modo reducuntur . First , for the stability , for as the hinge of a doore remaineth firme and unmoveable , although the doore be turned theron : So these foure Virtues are firme and unmoveable , although those things about which they are conversant , are moveable , uncertaine and instable . Secondly , because as the doore hangs on the hinge , so all good conversation depends on these foure Virtues . Thirdly , for their Praeeminence , these being the first in respect of other Virtues . Fourthly , for their Principality : for other virtues some way or other are reducible unto these . D. Hier. D. Ambr. Dicuntur hae quatuor virtutes Cardinales ab Hieronymo & Ambrosio , propterea quod ut fores Cardinibus , Sic illis omnis moralis vitae honestas , & sanctitas fulciatur . Saint Ambrose and Saint Hierome called these foure Virtues Cardinall , because that as gates are supported by hinges , so is the honestie and sanctitie of all morall life by these Cardinall virtues .

But heere the opinion of Menedemus , Ariston , and others , who abolishing all pluralitie and difference of Virtues , suppose there is but one onely Virtue , which is Prudence , and the same is knowne by divers names . For , consider wee what ought to bee done , or not done , then it carrieth the name Prudence . Consider we what is due in commerce , it hath the name of Justice . What in suffering , then Fortitude ; and when we governe our lusts and affections , then we call it Temperance . For as fire , though it worke upon divers subjects , yet it is one and the selfe same fire ; or as a knife , though it cut now one thing , now another , alters not it's property : no more doth a good man , being tanquam ipsa virtus , though hee bee conversant in divers matters , and sundry affaires . True it is , no one Virtue can bee without another . D. Ambr. Saint Ambrose saith , when they are perfect , then are they joyned , but disjoyntly , no way can they be perfect . Because Prudence cannot be true , which is not just , valiant and temperate ; nor Temperance perfect , which is not prudent , valiant and just ; According to that of Saint Gregory , D. Greg. Istae virtutes ita in quadro sunt , ut una aliam non excedat , magna quippe est Prudentia , sed , si minùs est à voluptatibus temperans , minùs in periculis fortis , minùs in operationibus justa , profectò minùs est Prudens . Magna est Temperantia , sed , si minùs intelligit undè se temperat , si adversa sustinere per fortitudinem minùs valet , atque in timore animum deijcit , si per praeceptionem suam aliquandò ad injustitiae opera prorumpit , minùs est temperans . Magna est Fortitudo sed si minùs intelligit , quae bona custodiat , quibus malis resistat , si minus à voluptatis appetitu se temperat , Sed vincitur delectatione ; si Iustitiae opera minùs tenet , atque aliquandò ad injustitiae opera dominatione superatur , minùs est fortis . Magna est justitia , sed si minùs quàm debet , inter justa & injusta opera discernit , si minùs cor a mundi delectatione temperat , si minùs se contra adversa confortat , minùs est justa . Mensuretur ergo perfectorum fidelium vita per quadrum , & tantum habeat spiritualis atrij latus unum , quantùm latera singula , quia unusquisque tantùm prudens est , quantùm temperans ; & justus tantùm , quantùm prudens , temperans & fortis fuerit . And to this purpose saith Saint Bernard .

But if I have runne too long in Saint Gregories Quadrature , his Elegance invited mee to it , nor will I make him to speake English , lest I should prejudice his better Dialect . The whole scope of what I have urged from him , is to shew , Concentum & harmoniam , the harmonious concent and agreement of those virtues among themselves , and the mutuall dependencie of each one upon the other , by way of union and communion , till they all ( as it were ) conspire and meet in one and the same unity , which unity Aristotle conceiteth , Arist. when hee sayeth Prudence alone , and by it selfe is no way perfect , according to that saying , Hee that is prudent , is constant , and hee that is constant , is without molestation , and he that is without molestation , is without sorrow , hee that is without sorrow is blessed ; therefore a Prudent man is a blessed man , and Prudence is sufficient for a blessed life . These virtues are so conjoyned together among themselves , with a certaine mutuall copulation , as the members of our body , and so agree in amiable concord as musicall harmony , that I may say , this is that manifold order of rings , which Plato writeth to be drawen out of the Loadstone , Plato . and hence it may bee , that they are tearmed , Matres virtutum , connexae sunt sibi virtutes & coordinatae , ita ut , qui unam habet , habeat omnes . Prima ratio est largitas Dei dantis : quia non dat unam sine aliâ . Secunda ratio est : quia sicut unum membrum indiget alio , sic est in virtutibus . Tertia ratio est , quia sicut in Citharâ , si defuerit una chorda , non erit harmonia perfecta : ita nec in animâ erit spiritualis melodia , nisi adsint omnes virtutes . Quarta ratio est , quia contra singula vitia sunt aliquae virtutes , unde oportet omnes virtutes habere , ut omnia vitia impugnentur : nam sicut miles mundi non est expeditus , nisi omnia sua arma habeat : ita nec Miles Christi , si aliqua virtus sibi defuerit . Quinta ratio est , quia sicut Stellae & Planetae semper sunt in sphaeris suis : ita virtutes in animâ esse debeant . Sexta ratio est , quia anima est sicut vas auri solidum , ornatum lapide precioso , id est virtutibus . Septima ratio est , quia anima est sicut hortus nobilis , cui non deest decor alicujus floris , vel arboris . Octava , quia anima est sicut Apotheca , cui deesse non debet alicujus radicis vel pigmenti Medicina . These vertues are so knit together by connexion and coordination among themselves , that whosoever hath one , hath all , saith Iohannes de Combis , Ioh. d. Comb. and addes the eight following reasons , or at least , Illustrations for the same . The first reason is , The bountie of God the giver , because hee doth not give the one without the other . The second reason is , because as in the state of the Body , one member needeth another : so is it in the dependencie of Virtues . The third reason is , because as in a Harpe , if one string be wanting , there will not bee a perfect harmonie : so neither will there bee a Spirituall melodie in the soule , unlesse all Virtues are present . The fourth reason is , because against severall vices , there are severall Virtues : wherefore it behooveth to have all Virtues , that they may resist all vices : for as the Souldier of the world is not skilfull unlesse he have all his weapons : so neither the Souldier of Christ , if he want any Virtue . The fifth reason is , because as Starres and Planets ever are in their Sphaeres ; so virtues ought to bee in the soule . The sixt reason is , because the soule is ( as it were ) a sound vessell of gold , beautified with precious stones , that is , with Virtues . The seventh reason is , because the soule is ( as it were ) a fruitfull Garden , wherein the comelinesse of any tree or flower ought not to bee absent . Eightly , because the soule is , as it were , an Apothecaries shop , where there ought no herbe or rootes fit for medicine to be deficient .

Now that there are but foure Cardinal Virtues , Tullie hath done mee the office to prove it ; Tullie . because Honestie ( saith hee ) stands upon foure parts ; One of Knowledge , another of Communitie , the third of Magnanimitie , the fourth of Moderation . Knowledge belongs to Prudence , Community to Justice , Magnanimity to Fortitude , Moderation to Temperance . These foure according to Beda , Beda . seeme to bee against Ignorance , Malice , Infirmitie , and Concupiscence . There are foure Cardinal Virtues ( saith Thomas Aquinas ) whereof Prudence belongs to Reason , Tho. Aquin. Justice to Will , Temperance to Appetite , and Fortitude to Anger ; and each hath his reference , peculiari quadam ratione , after a certaine peculiar manner ; thus he argues : Every morall Virtue either belongs to Reason , or to Appetite ; if unto Reason , it is Prudence ; if unto Appetite , it doth either encline to an others , or to our own good ; if to an others , it is Justice ; if to our owne , it appeares either in brideling our Concupiscence , which is Temperance , or our Anger , which is Fortitude . To this purpose Saint Augustine , D. Aug. D. Greg. D. Ambr. Gregorie and Ambrose : Quatuor Paradisi fluminibus totam terram intersecantibus comparant has quatuor virtutes , quae uberrimis fluentis honestarum rerum vitam nostram irrigant . If this suffice not , five arrowes may be drawne out of the quiver of holy Writ ; the first , from the foure Rivers of Paradise : The foure Rivers water Paradise ; so by these foure Virtues the heart is watered , till it bee made fruitfull , and is also tempered from the heat of carnall desires . The second , from the foure colours , with which the hangings of the Tabernacle were graced , which signifie these foure Virtues , in which the ornament of the Church consists . The Hyacinthian belongs to Prudence , being of an a riall or celestiall colour , whereby wee imitate God and Angels . The Flaxie , having whitenesse , appertaines to Temperance , because it makes Candidam & mundam animam . The Purple , to Fortitude , which is prepared Sanguinem pro Christo fundere . The Scarlet , to Justice , propter zelum ipsius . The third , from the foure ingredients wherwith the Oyntment was made , which annointed the Tabernacle , the Vessels and Ministers thereof . The Myrrhe belongs to Prudence , the Cinnamon to Humilitie , which is altogether Justice , according to that in Matth. For thus it becommeth all righteousnesse , that is , perfect Humilitie . Cassia , which growes in waters , to Prudence , which is nourished in the waters of knowledge . Calamus , that odoriferous tree , to Fortitude . These foure ( the Oyle of divine love being added ) make that most sweet smelling savour of a good name , according to that of Ecclesiastes , A good name is better than precious oyntment . The fourth from Elias his Chariot , the foure Virtues being ( as it were ) the foure wheeles in that fiery Chariot , by which the friends of God are taken up on high . The fifth , from the figures of Ezekiels foure Creatures , the Eagle , the Calfe , the Lyon , the Man . In the Eagle is figured Prudence , whose property it is , to watch in discerning things : In the Calfe temperance , the Calfe being ordained for Holy Sacrifice in the Law ; in the Lyon Fortitude , and in the man Justice , which is the bond of humane society . Bellarm. Nor is Cardinall Bellarmines musicall comparison altogether untuneable , who , writing on the ninety eighth Psalme , applies the foure Instruments therein mentioned , to the foure Cardinall Virtues . For saith hee , Cithara Prudentiae similis est , psalterium Iustitiae , tuba ductilis Fortitudini , tuba cornea Temperantiae . Cithara variarüm chordarum sonos miscens , unum dulcem concentum efficit : Sic Prudentia , varias circumstantias operis boni conjungens , perfectum opus reddit . Psalterium decem chordis instructum decalogum nobis representat , id est , omnia praecepta Iustitiae . Tuba ductilis malleorum ictibus extenditur , & formatur , ut sonum suavissimum edat ; Sic Fortitudo , tribulationes , & angustias patientèr ferendo , ita extendit & perficit hominem dei , ut suavem sonum edat : Denique Temperantia quasi durum cornu carnem mollem excedens , & superans , id est , Corpus castigans jejunijs , atque vigilijs , & in servitutem Spiritus redigens , tubam Spiritualem efficit . Hee apples the Harpe to Prudence , the Psalterie to Iustice , the Trumpet to Fortitude , the Cornet to Temperance . For as the Harpe sending out the sound of divers strings , makes one melodious concent ; So Prudence joyning together divers circumstances of well-doing , makes up the perfection of good workes . The Psalterie adorned with ten strings , represents the ten Commandements , that is , all the precepts of Divine and Morall Iustice . The Trumpet , as it is extended forth , and fashioned by the strokes of the hammer , that it might give a sweet sound , so Fortitude bearing patiently tribulations , and troubles enlargeth and perfects the man of God in such manner , that hee utters a perfect sound to all hearers . Finally , as the Cornet is made of hard horne , that growes forth , and overtops the flesh ; so Temperance , as if it were of a hornish composure , is too hard for the flesh , by keeping under the body with fastings and watchings , till it bring it in obedience , and make a spirituall harmonie betweene the flesh and the spirit . Neither will I forget that luckie observation of Prosper , Prosp. who writing of the foure Cardinall Virtues , hath it thus : Principales quatuor esse virtutes , non solum Philosophi sentiunt sed etiam nostri consentiunt , siquidem totus orbis Oriente , & Occidente , Aquilone , & Merid●e . Et ipse Adam vel generale nomen , quod dicitur homo , quatuor in literis : Corpus quoque quatuor elementis , & anima ipsius quatuor affectionibus explicatur ; ideò virtutes istas , quae tantam perfectionem in numero habent , sollicitè considerare debemus , quia nihil perfectionis uspiàm sit , quod in istis virtutibus non sit . That there are foure principall Virtues is the consent , not onely of Philosophers , but of us Divines also ( which the Father manifests thus : ) The whole world is expressed within the circumference of East , West , North , and South . And Adam himselfe , as also his generall name , which is Homo , is expressed in foure letters . His body likewise by foure Elements , and his soule by foure Affections . Therefore wee ought diligently to consider of these Virtues , which have in number so great perfection , because indeed no perfection is any where to be found , which is not found in these Virtues . Now to quarter out the Quaternion with Saint Bernard , D Bern. Hugo de S. Victore . and Hugo de sancto victore ; Iustitia quaerit , Prudentia invenit , Fortitudo vindicat , & Temperantia possidet . Prudentia docet & informat , Iustitia ornat , & consummat , Fortitudo retinet & roborat , Temperantia moderatur & discernit . Prudence instructs , Iustice beautifies , Fortitude strengthens , Temperance moderates . Prudence in elegendis , Iustice in distribuendis , Temperance in utendis , Fortitude in tolerandis . And this is that foure-fold linke , that chaineth man to eternity . The last invites me on the left hand , Non succumbere in adversis , the third on the right hand , Non elevari in Prosperis : the second , a Posteriori , to satisfie de Praeteritis , and now my insuing Prudence gives me a Caveat defuturis .

Though it is held preposterous in the Schooles , to divide before we define , yet let us know from whom , to whom , and then to my Definition , What this Virtue is , Chrysip . because as Chrysippus tells me , each hath a peculiar qualitie , and therefore needeth a severall Definition .

The Originall of all virtue , whence it springs . CHAP. II.

FOr the à Quo , whence Virtue is derived , Deum esse multis modis ostenditur , hoc enim fides recta testatur , sacra scriptura loquitur , comparatio rerum ad ipsum idipsum indicat , sancti praedicant , creaturae clamant , ratio naturalis dictat . And if all these proofes were silent , yet the heathens would confesse a Divinitie in its Originall , Plat. Totius rerum natura , origo & causa deus est ; God is the cause and beginning of all things , saith Plato , the Philosophicall Divine . Socrates , Soc. no lesse a Divine Philosopher , held , that there was but one God , and that was Alpha and Omega : Deus in unâ existentiâ omnia habet ; God in one existence hath all things , Dio. ( sayd Dionysius ) Esse omnium est ipsa divinitas , omne quod vides , & quod non vides , the very being of all things , whether of things visible or invisible is the Godhead it selfe . And Plato affirmes , Pla. that virtue is given us from God , and not from men . Mercurius Trismegistus tells us , Tris . that God is , Principium universorum , the originall of the Vniverse . Arist. Aristotle confessed , Quod omnes antiquide-creverunt , quasi quoddam rerum principium , ipsumque infinitum ; That all antiquities have decreed as it were , a certaine beginning of things , & the same infinit . For God , whosoever he be ( saith Plinie ) and in what place soever resident , Plin. is all Science , all Light , all Life , all Soule , and all of himselfe . As Philosophers conjecture , so the Fathers of the Church with all modern Divines justifie , that there is a Coelestiall power from which al goodnes flowes . Among the rest saith Raimundus Sabundus by way of similitude : Sicut homo non dedit inferiori rei esse , Sab. ita neque sentire , neque intelligere , ergo eadem manus omnia fecit , idem dominus , idem artifex omnia ordinavit , proportionavit , & limitavit ; Even as a man hath not given power to any inferior thing , either to live , or to perceive : so neither doth man give unto himself , either to be , either to live , either to perceive , or to understand ; therfore the same hand hath made all things , the same Lord , the same builder , hath ordained , proportioned , and limited all things . Againe , Deus est author & conditor omnium rerum ; God is the author and founder of all things . If of all things , then of all goodnesse . Omnia bona , quae in hoc seculo habemus , per gratiam dei habemus ; All the goods , Bern. which wee have in this world ( saith S. Bernard ) wee have by the grace of God . Certainely hee is the beginning of all things ; the Idea and Patterne of all Good . He is that Almighty which wanteth beginning and ending , which , being made of none , hath by his power created all things , and therefore by some he is termed a Well , both because he hath all good things from himselfe , and also , for that hee doth communicate all good things from thence unto his creatures , without any hinderance to himselfe . Superior verò , ratione , authoritate , virtute , sapientiâ , omnibus Deus est , sub quo voluntariè vel invitè curvantur omnes , qui regunt , vel regere cupiunt orbem . Quorum leges , velut aranearum telae sunt , Si divinis legibus adversantur : imò ( ut arctiùs astringam ) si non obsequuntur ; God is , verely superior to all , in Reason , Authority , Virtue , Sapience , under whom voluntarily , or against their will , all are curbed , who governe , or desire to governe the world , whose lawes are as the webs of Spiders , if they but crosse divine lawes : yea ( that I may speake more closely ) if they accord not with them ( if Simon de Cassia erre not . ) Sir Thomas Elliot , Sim. de Cass . Ell. in his Dialogue betweene Plato and Aristippus , urgeth , That Philosophers spake too little of God , since they did not conclude , that all goodnesse proceeded from him , and that hee was the Fountaine and Principall thereof . For although they did , almost all , acknowledge a deitie , yet the Philosophers divers opinions have justified that old Proverbe : Quot homines tot sententiae . To which purpose Lactantius writes very pithily , Lactan. Horum omnium sententia , quamvis sit incerta , , eodem tamen spectat , ut providentiam unam esse consentiunt : sive enim natura , sive aether , sive ratio , sive mens , sive fatalis necessitas , sive divina lex , idem est , quod a nobis dicitur Deus ; All these opinions , though uncertaine , come to this , that they agree upon one providence , whether the same be Nature , or Light , or Vnderstanding , or Destiny , or divine Ordinance , and that it is the same , which is called of us God . Dicitur Dominus quasi dans munus ; & nota , quod dicitur dominus propter triplex munus : Propter terrae fertilitatem , aëris claritatem , temporis tranquilliltatem .

Primum munus datur divinitùs propter nostram sustenstationem ;

Secundum propter actionem ;

Tertium propter contemplationem .

Hee is called the Lord , Bonaven . ( saith Bonaventure ) because ( as the Psalmist acknowledgeth ) he loadeth us with benefits ; and note , that hee is called the Lord for a threefold benefit given us : for the fertilitie of Earth , the clearnesse of light , and the tranquility of time . The first gift is given us from above for our sustentation ; the second , for our action ; the third , for our contemplation . Omnes Corporis & animi vires , omnia membra nostra , Oculi , Aures , Lingua , Manus , Pedes , Affectus , & quicquid modò in nobis , ejus dilectioni , et obsequio totum intrà et extrà mancipetur , et syncerè consecretur . All the strength of Body & Mind ; all our members , Eyes , Eares , Tongue , Hands , Affections , and whatsoever is in us either intrinsecall or extrinsecall , ought to obey , and syncerely consecrate themselves to his wil and pleasure ( saith Theodoricus . Theod. ) Volumes might bee written to this purpose , yet all would bee but so many Items to make up one sum , which are included in these words of Clemens Alexandrinus , Clem. Al●xand . which serve my turne to conclude this poynt , Laudemus unum Patrem , & Filium , unà cum Spiritu sancto , qui unus est omnia , in quo omnia , per quem omnia , qui est undequáque bonus , undequáque pulcher , undequáque sapiens , undequáque justus , cui gloria nunc est , & in secula .

The true Subject of Virtue , to whom it properly belongs . CAP. III.

NOw let us determine the Quibus , and consider of Virtues subject aright : for here some scruple may arise from the different opinion of Philosophers and Divines : For , ( saith Aristotle ) this one Province belongs to a prudent man , Arist. Vt rectè prospiciat . Therefore certaine beasts may bee said to be prudent , to wit , all those that seeme to bee endued with an eagre desire of providing those things , which doe belong to the defending of their life , to which purpose saith one : Nor are these creatures to bee thought to bee Quite void of th' intellectuall facultie ; But that they can discerne and understand The language spoken in their native land , And might discourse , if to so strange a wit , Nature had lent them but due organs fit .

Lucan saith , It is reported , that Elephants come out of the Rabathaean woods , Lucan . and in a flood neere adjoyning wash themselves , ( as if to purifie ) then prostrating fall downe , & adore the Moone , and with joy returne unto the woods againe .

What if I should compare this Story of the Elephants with that of Plinie ? Plin. ( perhaps you would judge these beasts wiser than some men ) who in his naturall Historie thus rebukes men for their pluralitie of gods ; to beleeve that there bee gods innumerable , and those according to mens virtues or vices , to wit , Charitie , Concord , Vnderstanding Hope , Honour , Clemencie , Faith , or ( as Democritus was of opinion ) that there were two Gods onely , Punishment , and Reward , makes mens idlenesse the greater . Hereupon it is ( saith he ) that sundry Nations have gods named according to their devotion ; nay , sometimes hurts unto men have been reckoned gods , which superstition hath caused a Chappell to bee dedicated to the Feaver in the mount Palatium , even by publike order from the State ; Likewise an altar to Orbona , neere the temple of Lares ; Besides an other erected to bad Fortune in Esquiliae , which would argue , that there were more gods in heaven , than men on earth .

And what of those , that account beasts , and some filthy things for their gods . If all the ridiculous idolatrie mentioned in the olde Scripture were let slip , Godw. yet Godwin in his Antiquities will tell us , that at the last , inferiour creatures were canonized for gods , in way of thankfulnesse for benefits received from them ; For which reason , these , as the Winds , the Ayre , the Earth , the Fruits of the earth , became deified . At last , well deserving men , nay Crocodiles , Serpents , Rats , Cats , Dogs , Garlike , and Onions were reputed gods .

Lactan. Lactantius writing of the varietie of the Romane , Aegyptian , and Lacedemonian gods , not only blames them , because they did , Deos sibi ex eventis fingere , feign gods to themselves from each severall accident , according to their owne imaginations , but falleth fowler on them in these words , Quid , qui lapidem colunt informem atque rudem ? What of those , that worship a rude and unbeautified stone ? And in another place he thus explaines himselfe , Quid de ijs dicam , qui colunt talia , nisi ipsos potissimum lapides , ac sripites esse ? What shall I say of those that worship senslesse stocks and stones , unlesse they , in the highest degree , were stockes and stones ? Is it not then safer to live more pecudum , after the manner of savage beasts , then to bee the authors of such idolatry . But the Scripture tells us , wee must not expect grapes of thornes , nor figs from thistles . It is no wonder then , that these things bee , since they proceed from Barbarians , Quorum religio cum moribus congruit . Some perhaps admire these Stories , others blame mee for urging them ; but all must like that ingenious translation of May on Lucan , May. who concerning that of the Elephants , thus writes ; Should this bee true of Elephants , much more Wise in Religion are these beasts then men . But , if this a Fiction bee , why then Did mens Invention faigne them to bee Wiser then are themselves in pietie ?

Though beasts in the act of generation will accompany with none other , but such as bee of their owne proper kind , ( though congruous in proportion , and shape ) as Wolves and Mastives , Hares and Conies , &c. Though the Bee suffer not another , that is not of the same kind , to enter into her Hive , though dogges at the voice of the Faulconer , or Huntsman , seeme to joy , as if they should enjoy pastime ; yet this is not prudence . Doth the horse know that he is a horse , or , that he is a beast , and thou a man ? or the Bee when her hive is broken , whether it be a man , or a beast that takes her honie combes , and puts her out of her lodging ? or doth the Dogge ( which of all beasts is mans chiefe attendant ) know , whether thou art a man , or a beast ? no certainely . What thinke you of your Fauni , your Satyri , your Hippocentauri , and divers other beasts , some having the visage , others the whole figure of mans body , are these endued with Prudence ? no ; for they want a reasonable soule , which is the sole difference betweene man and beast , which soule makes man prudent and wise unto salvation : doe they know that they are such beasts ? or , that they doe resemble man ? no verely : onely man knowes that hee is man , and every beast in his severall kind , according to that of Socrates ; Socrat. Wisedome is in man , and not in a beast , and all wisedome is concluded in him in this word , [ Nosce teipsum . ] Though beasts observe order , yet , I can no way conceive , that to bee otherwise , then an imagination engendred by custome . For that knowledge which is in beasts , is by a naturall influence , if you adde thereunto their senses . In this I refer you to Piccolomineus his judgment , Piccol. who saith , that Prudence is two-fold , one divine , the other proper to mortality ; divine prudence is eminent , separated from all indagation , and imperfection , which is given to God , Et separatis mentibus . The Prudence of Mortality is two-fold , either naturall , or humane : that which is naturall , is not a true Prudence , but a shaddow thereof : insomuch as by nature , and the instinct of nature , beasts doe choose those things which also wise men doe . So Ants gather their grane , Bees make their combes , and follow their King , and Birds for variety of time change their places . Now humane Prudence is also two-fold , either in spe & semine , which are children , when by nature they shew themselves facile to Prudence , and yeeld a future hope thereof : or in habitu & formâ , which is used for callidity or craft , such are Devils , subtill Machevilians , and those which are frequently called the prudent or wise men of this world , but the true humane prudence , properly taken , joyned with morall virtue , seeking meanes to attaine unto honesty , is my ensuing discourse , which bids me Quaere for'd Quid est .

The Definition of Prudence , the first of the foure Cardinall Virtues . CHAP. IV.

THE Stoicks say , that it is Scientia bonorum , malorum , & mediorum . Speusip pus is of opinion , Spen. that it is onely Scientia bonorum & malorum . Whereby wee judge , what is to be done , and what not : and so saith Cicero . Plotinus informes us , Plot. that Prudence is an understanding , declining inferiour things , and directing the mind to supernall . But the Genus of Prudence is found in none of these definitions , according to Piccolomineus , Pieco . for eligere divina & negligere mortalia , is not the office of Prudence , as it is universall , but as it is heroicall ; neither is Prudentia , Scientia et Intelligentia , Arist. according to Aristotle . Eurip. Euripides and others say that it is Habitus mentis , whereby every one doth seeke that which is profitable to himselfe , which also is not to bee approved , because the principall gift of Prudence , is to seek out that , which is most good for the publike , not our owne proper good , the end whereof is rather to bee accounted honest then profitable : but Audi Philosophum , Prudence is a habit directing to doe those things with true reason which are good to man ; whereupon saith one , the habite is the Genus , and the forme thereof , it is added ( with true reason ) by which is shewed that Prudence , doth belong to Vnderstanding , and to that facultie of Vnderstanding , which is called Rationatrix , according to that in Aristotle , those are prudent , Arist. who can rightly take Councell in those things , which are good and profitable to themselves , not which is ad valetudinem aut vires , but altogether to reason of our well living : Againe hee termes it a virtue of the understanding , by which wee may well consult of Good and Evill things which belong unto Felicitie . Gol. Gollius closeth with him , and thus he sayeth : Prudentia est habitus mentis secundum veram rationem consultandi , & agendi ea , quae homini in universâ vitâ sunt bona vel mala . Prudens est is , qui potest benè consultare de ijs , quae ipsi , vel alijs sunt bona , & utilia , non ex parte solùm aliquâ , sed ad totam benè vivendi rationem ; Prudence is a habite of the understanding , according to the true reason of consulting , and doing those things which are good , or evill , during mans life . He is Prudent , who can well consult concerning those things , which are good , and profitable for himselfe or others , not alone for some particular part , but for the whole course of well living . Macrobius confesseth , Macr. That it is a Virtue directing all things to the rule of reason , which doth thinke and doe nothing , besides what is right and laudable . And Thomas Aquinas will tell us , Thom. That true and perfect Prudence is , wherby wee counsell , judge , and obey what things belong Ad finem bonorum , to the end of all good things in humane conversation . As for the precedencie , I approve of Gregories opinion among Divines , and Platoes among Philosophers , The first instructs us , That Prudence , inter reliquas Principem locum obtinet , docet alias virtutes , nisi , quae agunt , Prudenter agant , virtutes esse neutiquàm posse . D. Greg. Amongst other virtues , Prudence obtaines the precedencie , and teacheth the rest , that unlesse , what things they doe , they doe wisely , they cannot be virtues . And Plato , Virtutes omnes ad Prudentiam revocabat , Plat. illasque sine hujus praesidio , quasi Daedali statuas solutas , fugaces , & instabiles esse aiebat . Plato reduced all virtues unto Prudence , and affirmed that those , without its ayde , are but , as it were , the statues of Daedalus , weakened , fading , and unstable . Well then hath Charowne termed it , Char. The superintendent , and guide of all other virtues ; Aurigam virtutum , without which nothing is good ; The knowledge and choice of those things , which wee desire or fly , The just estimation and triall of things , the eye , that seeth all , directeth and ordaineth all . Better is that of Tully in his Tusculanes : Tul. Non potest esse jucunda vita , à quâ abest Prudentia : But best of all , sayeth Iamblicus , Iamb . after a long commendation of this virtue : Meritò Dei similes facit sui possessores Prudentia . I need not incite any to the desire therof , for it is Gratuita virtus ( as Peraldus noteth ) as it is Gratuita , Per. so ought it to be Amabilis , every way as much to be beloved , as it is freely bestowed on us . Bon●v . Bonaventure urgeth foure Reasons , wherefore it is Amabilis .

1. Because it is Luminosa in quantum temporum discretiva .

2. Fructuosa in quantum futurorum provisiva .

3. Studiosa in quantum praeteritorum recordativa .

4. Operosa in quantum praesentium ordinativa .

And now you have read so many Definitions , or Descriptions , take your choice ; yet this of Saint Augustine I must approve of , D. Aug. which is , Scire quid anima debet facere . And heere a division would be demanded ; yet before I come to it , a word or two of the difference betweene Prudentia , & Sapientia . True it is , in holy Writ , the words are promiscuously handled ; An instance or two of the congruitie of the wordes . Prudentia carnis mors est , prudentia autem Spiritus vita , & pax ; quoniam sapientia carnis inimica est Deo ; The wisedome of the flesh is death , but the wisedome of the spirit is life , and peace ; because the wisedome of the flesh is enmity against God . Qui sapiens est corde , appellabitur Prudens : The wise in heart shall be called Prudent . And againe , Os meum loquitur sapientiam , & meditatio cordis mei prudentiam , saith the Psalmist . Damas . Damascene dividing the Rationall soule into two parts , into that , which is Active , and into that , which is Contemplative , sayeth , that the Contemplative belongs to Sapience , the Active to Prudence . But how will this agree with Aristotle . Arist. Sapientiam , in ipsis artibus , ijs tribuere solemus , qui in quâque arte excellunt maximè , ut Phydiam sapientem lapidum sculptorem , & Polycletum statuarium sapientem nominamus ; Wee are accustomed , saith hee , to attribute Sapience to those , which doe in the highest degree excell in any kinde of Art , As wee call Phydias a wise Carver of Stones , Polycletus a wise maker of Images , which name of Sapience signifies no other thing , than the virtue or excellencie of Art ; and in another place , Quod sapientis nomine appellatur , quod verò prudentis nomine dicitur , aliud atque aliud : What is called by the name of a Sapientiall man , is one thing , what of a Prudent man ▪ is another thing : And here hee gives another Example ; Anaxagoram , Thaletem , caterosque tales sapientes nominamus , prudentes non itèm : We call Anaxagoras , Thales , and such men wise , but not prudent . His reason followes , because they doe not perceive , but are ignorant of those things , which are profitable to themselves . Sapientia est de rebus humanis & divinis cognitio , Prudentia de moribus ; Sapience ( saith Tullie ) is a knowledge of divine and humane things , Tul. Prudence appertains unto manners . Est in ratione quiddam , ad superna & coelestia incendens , & id dicitur Sapientia , & est quiddam ad transitoria , & caduca respiciens , & id vocatur Prudentia : haec duo ex ratione sunt , & in ratione consistunt ; & dividit se ratio in duo , scilicet , in sursùm , & deorsùm ; sursùm in Sapientiam , & deorsùm in Prudentiam ; D. Aug. There is in Reason ( saith S. Augustine ) a certaine thing bending towards supernal , and heavenly things , and that is called Sapience : there is a certaine thing respecting ttansitorie and fleeting things , and this is called Prudence : These two are from Reason , and consist in Reason , and Reason divideth it selfe into two , to wit , upward , and downward ; upward into Sapience , downward into Prudence . There hee gives a similitude , Quasi in virum & mulierem , ut vir sit superior , et regat ; mulier inferior , & regatur : As it were betweene a man and a woman ; the man being superior , in the active voyce governes , the woman inferior , in the passive , is governed : so that I might liken Sapience , and Prudence to those two great and heavenly Lights , the Sunne , and the Moone ; for as the Moone receives her splendour from the Sunne ; so Prudence it s from Sapience : and as the Moone rules the night , and the Sunne the day ; so Prudence rules this , Morall Sapience the divine life . And now descend wee in the next place to a Division .

The Division , and severall Branches of Prudence . CAP. V.

COncerning the Division of Prudence , I finde too too much division in opinions . Thomas Aquinas brancheth it into more parts , Thom. than any other mention , to wit , Memoria Intelligentia , Docilitas , Solertia , Ratio , Providentia , Circumspectio & Cautio . But these may be drawen into a lesser circle , Per. Peraldus approves the opinion of Tully and Seneca , Tul. Sen. who say the parts thereof , are three , Memoria , Intelligentia , et Providentia , and so is the opinion of others , no lesse learned in Divinitie , than they in Moralitie . Others would adde one wheele more , to make it a compleate Chariot , which is Astutia mentis ; But in mine owne opinion , I conceive it to be , rather an Appendix on the three former parts , then to challenge any part thereof ; and so intend to handle it . Aug. Saint Augustine I believe will cleare all , ( whose opinion Peter Martyr confirmeth ) who speaking of the parts of Prudence , sayeth thus : Partes ejus Memoria , Intelligentia & Providentia ; Memoria est per quam animus repetit illa quae fuerunt ; Intelligentia per quam ea perspicit , quae sunt , Providentia per quam futurum aliquid videtur , antequàm est ; The parts thereof are Memory , Vnderstanding , Providence ; Memorie is by which the minde repeates those things , which were ; Vnderstanding , by which shee sees those things which are ; Providence by which any thing to come is seene before it cometh ; Memorie hath reference to things past , Vnderstanding to things present , but hee is provident , who can appoint , from things past , and things present , that which hereafter shall come to passe , saith Peter Martyr . Pet. Mar. And now , if my memory faile me not , I will relate what I have read de Memoriâ .

Of Memorie , the first part of Prudence . CHAP. VI.

MEmoria sumitur triplicitèr : primò , pro ipsâ facultate , ceu potentiâ quâ recordamur ; secundò , pro recordandi actu ; tertio , pro habitu : Memorie is taken three manner of waies ( saith Albertus ) : First , Alb. for the very facultie or power , by which we remember , Secondly , for the act of remembring , Thirdly , for the habite ; but to my definition : Memoria est , quâ repetit animus quae fuerunt , Memory is , by which the minde repeates what things were ( saith Cicero ) Cic. Memoria est vis animae accepta retinens , praeterita repetens , elapsa recolligens ; Memory is a force of the Vnderstanding , retaining things received , repeating things past , recollecting things let slip ; According so Saint Augustine and Hugo de sancto victore . Aug. Hug. Memoria est ad mentis intuitum imaginaria quaedam representatio praeteritorum ; Memorie is a certaine imaginarie representation of things past , according to the intimation of the Vnderstanding . Memorie is the treasury of innumerable imaginations , Aug. ( saith St. Augustine ) Memoria thesaurus cognoscibilium , Per. saith Peraldus . Omnium rerum thesaurus & custos memoria est , Hug. saith Hugo . Memory is the consort and fellow-worker of reason , because without it , reason neither can proceed to knowne things , nor retaine the knowledge of thinges knowne . Ingenium requirit incognita , memoria recondit dijudicata , ratio judicat inventa : ingenium quod invenit , rationi adducit , ratio memoriae , memoria recondit : Wit ( saith Bonaventure ) seeketh unknowne things ; Bonaven . Memory puts up things that be judged ; Reason judges things , that be found out : what Wit findes out , it brings to Reason , Reason to Memory , Memory keepes it safe-guarded . Memory is in place of a Notary , and Secretary , and , as it were , a Register Booke , in which is entred , whatsoever is ordained , and decreed by Reason : For , as we have need of such a Judge , as Reason , to conclude , and determine finally in the Minde whatsoever may bee called into question , and doubted of : so it is requisite , that the Conclusion , and definitive sentence , should be registred in Memory , as it were in a roll , or booke of Accompts , that it may bee alway ready and found , when need requires . Arist. Memoria species omnes sensibiles judicatas , & cogitatas , tanquam depositum , recondit , ac servat , ut eas , cum opus fuerit , exhibeat ; Memory keepes and hides ( saith Aristotle ) as it were a thing deposited , all sensible species judged , and thought one ; that she may use them , when neede requires . Sicut lux atque omnes colores , formaeque corporum per oculos discernuntur ; per aures omnia genera sonroū : omnes odores per aditum narium : omnes sapores per oris aditum : per sensum autèm totius corporis , quid durum , quid molle , quid calidum , frigidumve , lene aut asperum , grave seu leve , sive extrinsecùs , sive intrinsecùs corpori ; haec omnia recipit recolenda ( cum opus est ) & retractanda grandis memoriae recessus ; As Light and all colours , and shapes of bodies are discerned by the eyes ; by the eares all kindes of sounds ; all odours by the passage of the nose ; all tastes by that of the mouth , and by the sense of the whole body , what is hard , what soft , what warme or cold , gentle or sharpe , heavy or light , either extrinsecally or intrinsecally : so all these things doth that grand receptacle of the memory receive ; yea shee restores and calls them backe to minde at pleasure : Aug. And here this holy Father is almost puzled betwixt ignorance and wonder , Adding , & nescio , qui secreti atque ineffabiles ejus sinus , I know not , saith hee , her secret and unspeakable wayes of receipt , so infinite is the memories capacity . You may , by these words of Saint Augustine , perceive , that all species of things extrinsecally , and intrinsecally belonging to the body of man , are comprehended within this great receptacle Memory , yet let me advise that none hoord up all their treasure in memorie , lest time should lessen their stocke . Now Memory is two-fold , as some would have it , one Sensitive , the other Intellective : according to this distinction , Memoria est iterata resumpsio alicujus apprehensi sensu vel intellectu : Memory is an iterated resumption of some thing apprehended by Sense or Vnderstanding . Others well learned , thinke there is only a Sensitive memory ; and good reason for it , it being one of the internall senses , Memoria in parte sensitivâ ponitur , quia est alicujus , prout cadit sub determinato tempore ; non enim est nisi praeteriti , & cum non abstrahatur , nisi à singularibus conditionibus , non pertinet ad partem intellectivam , quae est universalium ; Memory is placed in the sensitive part ( saith Thomas Aqui : D. Tho. ) because it is of some thing , even as it chanceth in a determinate time ; for it is not but of things past , and since it is not drawne but from singular and particular conditions , it doth not belong to the Intellective part , which is of universalls . And Albertus speakes to the same purpose . Alb. Others would have an Intellective memorie , Memoria intellectiva soli homini pèculiaris est , & custos & conservatrix fidissima conceptuum & imaginum , vel rerum , quarum species sunt ab intellectu perceptae ; The Intellective memory ( say they ) is peculiar onely to man , it is the faithfullest keeper of conceipts and imaginations , or of things , whose species are perceived by the Vnderstanding : But , by their owne confession , this is not Organicall . And this , I conceive , to bee that Memory , which by the Philosopher is called Pars integralis prudentiae . Evident is the opinion of Plinie , that Dogges , Kine , Oxen , Plin. and Goats , &c. doe dreame , Non somniarent bruta nisi haberent in somnis , &c. Brute beasts would not dreame , unlesse they had in their sleepes encountering imaginations kept in the inward sense ; which , if it hold true , what shall wee conceive of Tullies saying , Tull. that Inter hominem & belluam hoc maximè interest , quod haec tantùm , quantùm movetur sensu , ad id solum , quod adest , quodque praesens est , se accommodat ; Paululum admodum sentiens praeterium , vel futurum ? Betweene man and beast this is a speciall difference , that a Beast , onely as farre as hee is moved by sense , applyeth himselfe to that alone , which is present , very little perceiving a thing past , or to come . Alij authores manifesta indicia memoriae probant , quae in brutis deprehenduntur ; certa loca , nidos , latibula , & sobolem suam dignoscunt ; Other Authours prove manifest shewes of Memory , which are discerned in brute Beastes ; they know certaine places , their nests , their dennes , and their off-springs , this opinion causeth the distinction between Memoria and Reminiscentia ; quod illa brutis animantibus competat solus verò homo reminiscendi facultatem habeat ; Because Memory ( as some thinke ) appertaines to brute creatures , but only man hath the faculty of reminiscence . Or better thus , Memoria differt à reminiscentiâ , quia memoria discretè , & distinctè revertitur ad res , componendo intentiones distinctas cum imaginibus ; reminiscentia antem sivè recordatio est motus quasi interceptus , & abscissus per oblivionem , et est cum collatione temporis , & loci , & hujusmodi : Memory differs from reminiscence , because Memory discerningly , & distinctly reverts unto things , by comparing distinct intentions with imaginations , but Reminiscence , or recordation , is a motion , as it were , intercepted , and quite lost through oblivion , but is attained againe by collation of time , and place , and the like ; Ioh. de Comb as Iohannes de Combis observes . Now Memoriae est retinere species intelligibiles , Reminiscentiae est mortuas species resuscitare , & oblivioni tradita recordari ; It is Memories office , to retaine intelligible species , whereas Reminiscence doth renew lost species , and , as it were , recall to memory things delivered over to oblivion . To this purpose wee may find by common experience , that , those things which wee have heard , seene , or knowne , and for a little space kept in memory , when once oblivion hath got the superiority , wee thinke no more of , then if wee had never knowne them : nor could remember them , were there not some body , or evident token to put us in minde againe thereof . Saint Augustine tels us , D. Aug. Arist. Memory is in beasts ; Aristotle confesseth it , but withall , That the memory that is in beasts , is imperfect , and ( in mine owne opinion ) so imperfect , that I rather thinke it a customary imagination , helpt by the externall senses , then any memory at all .

And now inquire wee where it is seated . Tres , tanquàm , ventriculi cerebri demonstrantur ; Vnus anterior ad faciem , à quo sensus omnis : Alter posterior ad cervicem , à quo omnis motus : Tertius inter utrumque , in quo memoriam vigere demonstrant ; There are , as it were , three Ventricles of the Braine demonstrated ( saith Saint Augustine ) One before , D. Aug. towards the face , from which all sense ; Another behinde , towards the hinder part of the necke , from which all motion ; A third between both , in which they shew that Memory flourisheth . But the truth is , Divines , as well as Philosophers , doe conclude , That Memory is seated in the hinder part of the head . And thus they prove it , by a threefold reason . Primò , quià , laesa illâ parte offenditur memoria , & , eo loco percusso , rerum caepit oblivio : Secundò , quta ejus partis soliditas , ad id videtùr potissimùm procurata à naturâ , ut tenacius haereant infixae species : Postremò , quià , cùm recordari volumus , quasi naturâ nos docente , occipitium scalpimus , ut memorandi vim quodammodò excitemus , & acuamus ; First of all , because , that part being hurt , the Memory is offended ; and blowes or hurts on that place beget oblivion : Secondly , because the solidity of that place , especially , seemes to be procured from nature : that the infixed species may take the more sound hold : Last of all , because , when wee would remember , as it were by natures instinct ) wee scratch the hinder part of the head , that after a sort we may stirre up , or sharpen the facultie of remembring . If these reasons serve not . Fr. Ac. The French Academie will tell you , That God hath assigned Memories seate , or lodging in the hindermost part of the braine ; to the end , that after such things , as are to be committed to it , have passed all the other senses , they should be kept there , as by a Secretary ; and for this cause that part of the braine is most solid and firme . His reason you may reade at large in his Chapter of Reason and Memory . Now there are foure things necessarie to whet the Memory . The First is , to dispose with good order , things committed to Memorie ; Then attentively to meditate , and ruminate of the same ; Afterwards to fasten the thing to be remembred by some certaine peculiar affection of joy , or griefe ; Last of all , when things are infixed , often to repeate and commend them to Memory . Debemus habere memoriam trium ( saith Bonaventure ) primorum , mediorum , infimorum : Data sunt enim nobis .

Tria Prima ▪ ad gubernandum Media ad conservandum Infima ad sustentandum .

As there are foure things necessary to sharpen Memory , and three things to have in Memory : so there are ten things ( as Peraldus noteth ) for retaining of which , Per. Memorie is especially to be praised . First , the memory of benefits is to be commended , especially , the Memorie of the Creator and Redeemer : Memento Creatoris tui . Secondly , the Memorie of the Commandements of God , Et memores sint mandaterum ipsius ad faciendum ea . Thirdly , the Memory of the Iustice , which God doth excercise against the transgression of his commandements , Memor esto judicij mei , sic enim erit & tuum . Fourthly , the Memorie of spirituall warre , Memento belli . Fiftly , the Memorie of Divine mercie , Memoratus sum misericordiae tuae , Domine . Sixtly , the Memorie of the laudable lives of the Saints , which wee ought to imitate ; Facta praecedentium patrum consideremus . Seventhly , the Memorie of adversity in prosperity , Memento paupertatis in die abundantiae . Eightly , the Memory of the Rocke , whence wee were hewed , or the Root , whence we did spring , Attendite ad Petram , de quâ excisi estis . Ninthly , the Memorie of others wants , when wee our selves are in prosperity , Memento mei , cum benè tibi fuerit . Lastly , the Memorie of private sinnes , to grieve for them , Recogitabo tibi omnes annos , in amaritudine animae meae . The contrary to this is Oblivion , which , Greg. though it be ( as Gregory would have it ) quaedam mors : yet in some things to be approved of . First , the oblivion of injuries . Secondly , the forgetting a good turne done to another . Thirdly , the not remembring of delights in former sinnes . And last of all , the non-recordation of temporall things , To this purpose was the answer of Themistocles to Symmachus ; to whom , being desirous to teach him the art of memory , he answered , hee had rather learne the art of forgetfulnesse . A contradictory answer , yet a reason tolerable , Meaning , that there was no defect in his memory , but that hee could not forget those things that were requisite to bee buried in oblivion . I might here tell you what constitutions are subject to the best Memories , and that you shall seldome see a quicke wit , and a strong memory meet , and hold : What are the causes of good and bad memories ; That surfeits , and colds , according to Galen , Gal. confound the memorie ; That the matter of the instrument of the Memory , if too soft , will cause a quick entertaining , but not a good retaining ; if hard , not easily imprinted , but , when it is once setled , hardly removed . The reasons might evidently appeare , were they not fitter for a naturall Philosophy Lecture , then for my Morall information . And thus have I done with memory , Quae non est fututurorum nec praesentium , sed praeteritorum tantùm : sensus praesentium , spes futurorum ; which is not of things to come , nor of things present , but only of things past , sense onely having to doe with things present ; Hope alone being in expectation of things to come .

Of the Vnderstanding , the Intellectuall part , and second Branch of Prudence . CHAP. VII .

HEre I will not be so scrupulous , as to make a difference betweene Intellectus and Intelligentia , the one being taken by some for the Vnderstanding facultie , the other for the Act of the Vnderstanding ; but both two-fold , Divine , and Humane . The Divine Intellect is a property of God , whereby hee knowes all things most perfectly in himselfe . Which Divine Intellect of his , may bee understood foure manner of wayes . First , the understanding of God is a most simple act , therefore God doth not understand discurrendo à noto ad ignotum ; but by apprehending the matter simply , and by it selfe . Secondly , the Vnderstanding of God , understandeth God himself directly , and by himselfe : but other things , Tanquàm in exemplari , as they are certaine Images of God . Thirdly , all distinctions of times God doth understand at one act , Simùl & Semèl , those things , which wee call things past , present , and to come . Lastly , the Vnderstanding of God understandes all things necessarily , nothing contingently , or by Opinion .

Many have beene of opinion , that Intellectus , and Opinio are all one . To confute this , Saint Bernard saith , D. Bern. that Multi suam opinionem , intellectum putaverunt , & erraverunt : & quaedam opinio potest putari intellectus , intellectus opinio non potest ● unde hoc accidit profectò , quia haec falli , & fallere potest , ille non potest : aut si falli potuit , intellectus non fuit , sed opinio . Verus nempè intellectus certam habet non modò veritatem , sed notitiam veritatis ; Many have thought their opinion to be Vnderstanding , and have erred ; And some opinion may bee thought to bee Vnderstanding ; but understanding cannot bee taken for opinion , which commeth to passe certainely , because Opinion may deceive , and be deceived : Vnderstanding cannot : or , if it could bee deceived , it were not Vnderstanding , but Opinion . For true Vnderstanding hath not onely a certaine truth : but a knowledge of the truth : But Divine Intellect is no part of my Prudence ; mine is Humane , which is defined by Saint Bernard , D. Bern. to be Rei cujuscunque invisibilis , certa , & manifesta notitia . An invisible , certaine , and manifest knowledge of any thing . Others thinke that the understanding is a power of the Rationall soule , wherby man doth perceive , judge and know Intelligibles , especially Vniversalls : and here is unfolded the Triple office of the Vnderstanding , Percipere , Iudicare , & Cognoscere . Thus ( according to Saint Augustine ) Intellectus est vis animae , Aug. quae sub visu non cadentia percipit : quemadmodùm ipsa quoque anima , sensus adminiculo , corporatas formas intuetur ; The Vnderstanding is a facultie of the soule , which doth perceive things beyond the apprehension of sight , or sense : as the soule it selfe doth behold corporeall formes by the assistance of the senses . Here Philosophicall insights raise a difference Inter animum , & animam . Nor is the distinction to bee slighted , for Animus est , quo sapimus , anima , quâ vivimus ; the mind is it whereby wee consider , and grow wise , the soule whereby we live , and grow men . Divers trouble themselves with divisions of the Intellect ; In mine owne opinion , Pet Mar. Peter Martyr gives it the plainest , and the best : Vnus vocatur practicus , & alter speculativus , non quasi sint duae vires aut facultates animae , sed , quia circa objecta sua speculativa vel practica versatur intellectus , aut speculativus , aut practicus ; The one is called ( saith hee ) the Practicke , the other the Speculative , not , as if they were two distinct faculties of the minde , but , because about those things that are Speculative , or Practicke , the Vnderstanding is busied or conversant . Mag. Magirus jumpes with Aristotle in the division ; but doth adde further , That the Vnderstanding is first separated in specie from the other faculties of the soule , next it is separated from the body , for wee can understand without the body , and the Vnderstanding useth not any Organe of the body , but is freed Ab omni consortio ejus . Lastly , the Vnderstanding is separable from the same , not onely according to operation , but also according to subsistence : because , the body being taken away , the Vnderstanding subsists , and remaines permanent by it selfe . It being therefore plaine , that the Vnderstanding is a facultie of the soule , that it hath no certaine Organ in the body , and can subsist without the body , it must be , as the soule is . That there is a Vegetative , a Sensitive , and a Rationall Soule , I think few so irrationall , but know it . The Vegetative Soule , Trees , and Plants partake of ; The Vegetative , and Sensitive Beasts , Birds , and Fishes ; The Vegetative , Sensitive , and a Rationall Soule is in Man alone . Concerning which Rationall Soule , there is a four-fold opinion : The first is , That it is transferred , and brought forth , as a part of the Substance of God , who inspireth it into the Body , according to that of Moses ; Inspiravit in faciem ejus spiraculum vitae . The second is , That it proceedeth from the soules of our Parents , and is transferred , even as , and when the seede is . The third , That the soules of men have been from the beginning all created of God , made of nothing , and reserved in heaven , afterwards to be sent into the lower parts , as need should require , and that the bodies of men are formed , and disposed to receive them . The last opinion is , That all soules are created of God , and infused into Men , and that the Creation and Infusion is effected Vno eodemque tempore . But among all Opinions , mine is , That it is a Mysterie beyond the Philosophers reach , and not to be understood Absque Numine , I need not have troubled my selfe with a definition of the Rationall Soule , since I am to write onely , Arist. where it is placed . Aristotle saith . That it is Tota in toto , & tota in qualibet parte ; Which is true concerning the soules energeticall information , but not concerning her Royal Palace of chiefe habitation . Charown is of opinion , Char. That the soules Chiefe or Tribunall Seate is in the head , and not in the heart , forgetting , it seemes That Cor est primum vivens , & ultimum Moriens : but about her chiefest place of residence , I finde a threefold , and different opinion . The Physitions hold her Principall seate in the braine : the Philosophers in the heart : & some Divines ( that believe the soule to be Ex traduce ) in the blood .

By reason of this variety in opinion concerning the proper seate of the soule , Rawlins , an ingenious Fryer , Raw. takes occasion to wonder at the learned , and ( as it were ) laboured Malice of the Iewes , in pursuing the very soule of Christ , even till it left his body ; For ( saith he ) there being three chiefe opinions , where the soule is chiefely seated : to wit ,

1. Either in the Blood , according to that in Leviticus , Anima omnis Carnis in sanguine est .

2. Or in the Braine , as many noted Physitions think .

3. Or in the Heart , as your best and soundest Philosophers hold .

That maliciously-wicked rabble of Priests , Scribes , and Pharisees ( as if they had beene studied and expert in the severall subtilties , and varieties of those severall opinions ) sought to force the soule of Christ out of his body , through those the tenderest and liveliest parts of his body ; seeking , if they could , to let it out

First , Through his Head , and Braine , by a twisted Crowne of sharpe-pointed Thornes .

Secondly , Through his Bloud by Whips & Nayles , in piercing , and tearing the veynes of his body , especially his hands and feet .

Thirdly , Through his very Heart , when that bloudy Souldier , Longinus so named , if Rome mistake not , ran him through the side with his deadly Launce .

These severall opinions do all carry Truth with them in their severall kindes . For the soule hath its seat both in the bloud , and in the braine ; but Principally , and most Radically in the heart . Plain it is , That the Vnderstanding is seated with the Soule , and the Soule seated in the Heart , and both of them , necessarily , joyned together . Saint Basil observes , D. Basil . That the Court hath got the attributes of the Queene , that dwells in it , the Queene the name of the Court ; the Heart the attributes of the Soule , the Soule the name of the Heart ; so that the Soule is where the Heart is , the Vnderstanding inhabiting with them both ; According to the words of God to Solomon , For I have given thee an Vnderstanding Heart . Sir Tho. Ell. Sir Thomas Elliot , in his disputation Platonicke , saith , That the Heart of Man is the Soules booke , wherein all Thoughts are written . And wee know there are two Veines in the Tongue , the one ( as it is thought ) hath recourse to the Heart , the other to the Head : that of the Heart , what it suggests , it brings up to the Head , where both meete , and deliver over their joynt , and severall errands to the Tongue ; According to that in the Gospell , Ex abundantia Cordis os loquitur . And now will I close up this Point with the words of the ever to be honoured for Learning , Vicount Saint Alban , who , Vic. St. Alb. in his Booke entituled The Advancement of Learning , thus saith ; The Arts Intellectuall are foure in number , divided according to the ends , whereunto they are referred ; For Mans labour is to invent that , which is sought , and propounded ; or to judge that , which is invented ; or to retaine that , which is judged ; or to deliver over that , which is retained , so that the Arts must bee foure ; Art of Enquirie , or Invention ; Art of Examination , or Judgement ; Art of Custody , or Memory ; And Art of Elocution , or Tradition . Thus cursorily have I run over the Vnderstanding . In the next place I am to Write De Providentia .

Of Providence , the third part of Prudence . CAP. VIII .

THere are three Opinions concerning Providence . The first is the Epicureans , altogether Vngodly ; Who deny , That there is a God , not plainly in Words , but in Heart ; and in like manner , deny the Providence of God . The second , is of the Stoicks , Who rightly allow , That all things are by the Providence of God ; because nothing is done without the Divine care and knowledge : yet , will they have all things fall out by a fatall necessity . The third Opinion is of the Peripateticks ( which carrieth more truth then the former ) who rightly Judge , That all things are done by the Providence of God ; and yet that some things fall out casually and fatally both ; and those were the Aristotelians , Platonists , and many Schoolemen at this day . And now give me leave to branch forth a division , before I give you the Defini-nition . There is a Divine , and an Humane Providence . Pet. Mar. Divine Providence is defined by Peter Martyr to be Ratio quâ deus utitur in rebus dirigendis ad suos fines , in quâ definitione non modo notitia , sed voluntas , & vis id faciendi comprehensa est ; It is ( saith hee ) a reason which God useth in directing things to his owne ends ; in which definition not onely the knowledge , but the will , & power of his doing is comprehended . Providentia dei est ipsa divina ratio , in summo omnium Principe ( Deo ) constituta , quâ is cuncta praeterita & futura videt , & praecognoscit : Hoc est , Providentia Dei est Scientia Dei certa , in ejus mente concepta ab aeterno , de ijs , quae olim facta , & unquàm futura sunt necessariò & contingentèr ; The Providence of God is the very divine reason constituted in God the chiefe Prince of all things , wherby hee sees and fore-knowes all things past , and to come ; That is , The Providence of God is the certaine knowledge of God , conceived in his Vnderstanding from eternity , concerning those things which were necessarily and contingently done in times past , or which any time are to come . Peter Martyr hath it thus ; Est facultas Dei , Pet. Mar quâ res omnes dirigit , & adducit ad suos fines ; T is a faculty of God , whereby hee directs , and reduces all things to his owne ends . Trelcatius tells us , Trel . That Providence is an outward action of God , whereby hee keepeth all and severall things that are done , to that end , which he hath determined according to the liberty of his will , and that , to the end , he might in all and severall things bee glorified . The efficient cause of this Providence or government is the same , which is of creation , sith one , and the selfe same beginning is of both , from , and by which all things doe proceed , and are conserved , to wit , God the Father , Sonne , and Holy Ghost . The Father , or the love and goodnesse of the Father , is the first beginning cause : the Sonne , in that hee is the Wisedome and Word , is the working cause , the Holy Ghost , in that he is the virtue and power of the Father , and Sonne , is the finishing cause , Sicut Adam a nullo homine , Evah ex solo homine , & Seth ex utroque ; ita Deus pater a nullo , filius ex solo patre , & Spiritus Sanctus ex utroque ; Even as Adam was from none , Eve from man alone , and Seth from them both ; so God the Father is from none , the Sonne from the Father alone , and the Holy Ghost from them both . Now the workes of God summarily are two ; That of the Creation , & that of the Redemption ; both these workes , as , in the totall , they may appertaine to the Vnity of the Godhead , so , in their parts , they may be referred to the three Persons . That of the Creation , in the Masse of the matter

hee may bee in all his undertakings Magnanimus actu , That British tongues may triumphantly say , Charolus ille Magnus : & as in my Soveraignes cause , I have plaid the Priest , So let the British World bee my Clearkes , and say , Amen . That I may also pray for them . Otherwise , I shall but curse that soule , that will not say so . But herein I am loth to divulge the utmost of my thoughts ; yet I feare , that tongue will burne in unquenchable fire , that dare presume to scandalize his Soveraigns name , or detract from his worth . And this dare I justifie . For he cannot be a true servant to God , that beares not a true heart to his King ; But , mee thinkes I heare Blesensis say , Ble. Pro regibus orare est nova traditio , To pray for Kings is a new tradition ; I wonder hee , or any dare broach such new Heresie , since wee are commanded by S. Peter , and S. Paul , to pray for them which are in Authority , especially for our Supreame Soveraigne . Pro Rege quasi praecellenti . When Abishai would have slaine Saul , the mortall enemy of David , David sayd to Abishai , Destroy him not , for who can stretch foorth his hand against the Lords Annointed , and be guiltlesse , It was King Iohns very case in the viewing the Castle of Rochester , as is to bee seene in our History . And thus much for the Reciprocall Duties betwixt Kings and their Subjects .

The mutuall Duties betweene Parents and their Children . CAP. X.

THE Children , saith S. Paul , are not for the Parents , but the Parents for the children ; Begin we therefore with their Office and Duty , since theirs is the Precedency . When the Childe is borne , let not the Mother ( though good in disposition ) nurse any unlesse she nurse all . I am not against the generall Opinion , as if it were not meete for a Mother to nurse her owne Childe : Yet this I conceive , that if she should nurse one , and refuse another , she should with much partiality incline to one , rather then another . For Womens affections are many times transported beyond Judgement , And let the Fathers intentions bee never so upright , yet the Mothers survivorship may finde out new inventions to performe her Naturall Affections . Choose , if you be droven to a choice for your Nurse , a Woman Witty , Handsome , and if you can ( having the two former qualities ) Honest ; For that Childe , that receiveth nutriment from his Foster Mother , will goe neere to Sympathize with her in condition . And now the Horne-booke appeares . If thou hast Daughters , Musicke , Dancing , Needle-working may serve turne to keepe them from Idlenesse ; They are hardly got , and quickly lost . To make them schollers , were frivolous , it being by some observed , That Learning in a Woman , is like a Sunne-diall in a Grave . And we have a Caveat given us from our late Solomon in his Proverbs ; King Iames It hath like operation to make Women learned , as to make Foxes tame , which only teacheth them to steale more cunningly . The possibility is not equall , for where it doth one good , it doth twenty harme . True it is , divers Women have beene very well learned . I have read , that Zenobia Queene of the Palmerians , being skilfull in the Greeke , Latine , & Aegyptian tongues , taught them to her two sons , and wrote an Epitome of the Easterne parts . Cornelia taught her two sonnes the Gracchi , the Latine tongue . And Aretia taught her son Aristippus philosophy , but he proved a Sycophantical Philosopher . Indeed knowledge in a Woman commonly purchaseth more Inconvenience then profit . Exempli gratia . A Romane and a Grecian Embassadour , meeting in the Senate of the Rhodians ; the Grecian spake these words ; True it is , Romane , you are bold in Armes , but unskilfull in Sciences , for the Women of Greece are more skilfull in Learning , then the Men of Rome in Weapons . These words caused Warre in Sicily . At last the Rhodians perswaded , that those Warres should be ended , not by Weapons , but by Feminine Disputations . It was like to be a solid Piece , when Women tooke it in hand , Stout Warriers they are , to end Embassadours Quarrels . The Arguments my Author noteth not ; Nor do I know his Reason , But certainely , as farre as they tended to a Logicall Disputation , over and over excellent . Looking-glasses , are the fittest Bookes for Womens Studies ; For there they may rectifie their Deformities , and take Counsell , which may be the best way to shew that part , which is best . Yet I would have no Woman so farre dote on those Bookes , as to offer up her Morning Sacrifice to them , Eying her selfe so long , till Narcissus like , she fall in love with her owne Shadow , I do hate this Face Physicke . Diog. Diogenes said to one , that had perfumed his Locks , Be carefull your odoriferous Head procure you not a stinking Life . Beware , with Absolon , you take no Pride in your Locks , lest you be insnared by them ; For I believe these Daubed ones are in easie possibility , to be Polluted ones . Laert. I like Laertius Observation , Optimi sunt odores , qui odorant Mores , alitèr non sunt flores , sed faetores ; Strong perfumes argue guiltinesse of some loathsome Savour ; Glorious outsides , imply some inward Filthinesse , that would faine escape notice : overmuch Ornament : importing Deformity ; If shee be Faire , she must be Proud , and she cannot be Proud unlesse she love her Face , which is the better beloved , when represented in a flattering Glasse . In a word , the Learnedst Woman , that ever was , her knowledge being Weighed with an indifferent Mans , will prove like the Woman and the Feather in the Cardinals Scales , Where if the Cardinall played right , The Woman was three Grains too light .

Yet , for all this , I must confesse , I would not have them altogether Illiterate . Let them Read , and Write , but not Indite : Casket them not up for Holy Reliques ; but when nature hath made them fit for the Rites of Marriage , marry them , lest they save you a labour . And there is an end with them , and their Education .

If thou hast Sons , in the first place , be carefull of their Paedagogue , That hee be Modest , Sober , Learned ; And be sure that hee have a good Forme of Teaching , lest the succeeding Masters should have more to doe , to Vnteach , then to Teach . Dimo the Musitian demanded alwaies a greater reward of them whom others taught , then of them , who never learned any thing . In this Provision of Tutors , the Gentrie are farre short of their Inferiors , as it will appeare by the words of Quintilian , Quin. urged by Sir Thomas Elliot . And these are they , Common Experience teacheth , That no Man will put his Sonne to a Butcher , to learne ; or bind him Prentice to a Traveller , if hee intend to make him a Scholler : or if hee will have him a cunning Goldsmith , will first binde him Prentice to a Tinker ; These things Poore Men are circumspect in , and the Nobles and Gentlemen ( who would have their Sonnes by excellent learning come to Honour ) or for sparing of Cost , or for lacke of diligent search for a good Schoolemaster , wilfully destroy their Children ; causing them to be taught that Learning , which would require sixe or seaven Yeares to be forgotten ; By which time the most part of that Age is spent , wherein the chiefest sharpenesse of Wit , and also then approacheth the stubborne Age , when the Childe brought up in Pleasure , disdaineth Correction . And herein Poore men and Great men differ , the one esteeming Learning an Honour , the other ( too often ) rather a Disparagement then an Ornament .

Diod. Diodorus the Sicilian Writeth , That the Law-maker Charondas appointed , that all the Children of the City should learne their Letters at the charges of the Common-wealth , which was to maintaine Publick Masters , to teach both Poor and Rich. Like to this custome are our Free-schooles in England , where , though perhaps the Schoole-master or Schoole-masters may very well instruct a multitude in learning , Yet he or they can hardly order them in good marners . For what are two men , or three , at the most , to a giddy-headed company of Boyes ? My opinion is ( if conveniency ) will permit ) Let them learne first at home , in those annis pubescentibus . Then your owne eyes may see their education . Licurgus his whelps , both of a Litter , may give sufficient satisfaction , The one being well educated , would kill a Hare ; The other instead of hunting , would fall to gnawing of bones which he found in the High-way . When Antipater demanded of the Spartans fifty Children for Hostages , they replyed , That they had rather let him have a double portion of those which were at their full yeares ; For they knew the ingenuity of their Men , but not ( by reason of good education ) what their children might come to Education is Prima , Secunda , Tertia pars vitae . That crookednesse which a Tree hath in it's tender growth , encreaseth dayly with the growth of the Tree , season them well in their Infancy , they will Savour of it in their Age , According to the Poet.

Quo Semèl est imbuta recens Servabit odorem Testa diù . —

And now , I suppose , my Striplings are formally clad , and togated , newly arrived at the Vniversitie , where before they are well acquainted with , the Colleges and Halls , they must bee sent for home , to be cockered up in their Fathers parlours ; if they suffer them to stay so long , as to see the Library , they suppose they are able to discourse of the Vniversities great Learning , in that very houre they eyed the Bookes , though not profited their Vnderstandings . But every man may take notice ; That perfect schollers are perfect Men , halfe schollers halfe Men , no Schollers no Men. For the illiterate are like Statues , or like a picture , which causeth this Motto , This is the Effigies of such a man . What a lamentable sight is it , to see a good proportion of Body want an Head-piece ? O quale Caput , sed non habet Cerebrum . Nature without Learning hath lost it's eye-sight ; And certainly it is lesse paine to learne in youth , then to be ignorant in old age ; Vita hominis sine literis mors est , & vivi hominis is sepultura : The life of a man without knowledge is a death , and the sepulchre of a living man ( saith Cicero . Cic. ) Wit without Learning is like a Tree without fruite ; As an untilled field , so is the minde without Learning . William the Conquerour , finding the defect of Learning in himselfe , uttered these words to his son , That an unlearned Prince was a Crowned Asse . If it be so with Kings , what is it with Inferiours ? Now there are some Pretenders to Learning , who by their silken Out-sides would have the World suppose they had Golden Insides , whose Cringed knees , Anticke gestures , with a whole rabble of Superlative fooleries ( prating as amply , as unnecessarily , their Tongues being Gentlemen-Vshers to their Wits , still going before ) leade vulgar Judgements into Labyrinths of amazements , Who onely measure Inward Sufficiencies by Outward Formes , or Fortunes , Esteeming them most Wise , who are most Fantastically deckt , Rich , Honourable ; As if these things without an Estate Magnified their Wits , and with an Estate did put the World in minde of their Fortunes . But what hath my Pen to doe with Folly ? Yet why should I say so ? Since the common Opinion is ( urge what I can to the contrary ) No Wisedome without Wealth .

Yet I like not to see insulting Ignorance domineere over poore Schollers , Who are forced to come sneaking in with Paradoxes of Poverty . But if you observe what is sayd by Syracides in his Ecclesiasticus , You shall find the words and actions of the Rich farre surpassing those of the poore ; So that , make mee Rich , I must bee Just , Valiant , Honourable , Wise , Et quid non . For Virtue in poverty is like a goodly Ship ready rig'd , but cannot saile for want of Wind. But Quo vado .

To tell you of all the Kings , and Emperours , that were Schollers , and Favourers of Learning , were but to fill up my Papers with Proper Names . I reserve them for some other , though not for my better uses . I will onely urge the Emperour Claudius Caesar , Cosroes King of the Persians , the Vespasians , Ptolomy King of the Aegyptians , and the good Emperour Trajane , who at his owne charges maintained five Hundred Children at Schoole , thereby to banish Ignorance . It is observed , That , from the death of Domitianus the Emperour , untill the raigne of Commodus ( comprehending the raigne of sixe Princes ) all were Learned , or singular Favourers , and Advancers of Learning . It was a wise answer of Alexander , when question was made , what should be put into the rich Cabinet of Darius , hee answered , Homers Workes . And reason good ; For Homer hath given more men their Living , then Sylla , Caesar , and Augustus . Happy then is it , when Kings are Philosophers , or Philosophers Kings . It was Varroes good fortune to light upon Anthony , who , being condemned to die , for his Learning was pardoned by him , uttering these words , Vivat Varro vir doctiss mus ; And Alexander was never more renowned in all his Conquests , then he was in that of Thebes , when he sold all the Free-men ( Priests onely excepted ) and in the greatnesse of that Massacre , not onely gave charge for the saving of Pindarus the Poet ; but also s●w himselfe , both him , his house , and family undamnified . Whosoever hath but seene History , shall not onely find the Learning of these , and many more , but their well wishing , and bounty towards it . I conceive therefore , that Parents are bound to lend their helping hands , that their Children may be instructed , Tàm Moribus , quàm Doctrinâ : tàm Doctrinâ quàm Moribus ; Otherwise the Childrens faults will light upon the Parents heads . And by the Law Falcidia , if the Child commit an offence , the Father should be punished . To this purpose was that of Diogenes , who being to buy commodities of the Father , and the Sonne , the Sonne swore , that Diogenes offered lesse , then it cost his Father . Diogenes strucke the Father for the Sonnes oath , the Father demanded wherefore hee strucke him ; Diogenes replyed because he had not instructed his Sonne better , then to commit such an offence . But in point of Schollership I might here urge Architrenius ; Archi. At dijs paulò minor plebes Phaebeia secund'os Vix metit eventus , quicquid serit undique tortu Vapulat adversis . —

The Labourer blisters but his Hands , but the Scholler his Braines ; And when all is done , he is but as a Fish cast upon the sands , that must stay , till the Tide of others Good-will flowes . Indeed there are too many Politicks , that hold it a needlesse thing to be any way indulgent to Schollers , ( Poverty being thought to be their Naturall Patrimony ) terming them by the title of Scholastici . And some others thinke schollership to bee but the Emblem of beggary ( though I hold it but a beggarly opinion ) so that Schollers merits , like Ciphers , stand for nothing . It is reported , that one of the Philosophers delivered a stock of money to a friend of his upon this condition ; That if it should happen his Children should bee Fooles , he should deliver it unto them ; but if Philosophers , then to the Common-people . A strange resolution from so wise a Man , which perhaps drove an other of the Philosophers into a Passion , the World so industriously heaping up Treasure , and being so negligent , whom to leave it to . And here abruptly I breake off , lest the prosecution of my Discourse should beget offence , where I meant none ; For by a due proceeding , I should fall upon some points which are Orthodoxall , if the Fathers of the Church , and Moderne Writers of the best sort , as also Expositors as well of Antiquity , as of latter times , of severall religions , and of all sorts neere an hundred bee of validity to have steered my severall silenced Tenets .

I choose rather to embrace that grand Politicians advise , who bids me not to come , &c.

A And thus I passe from the descendent to the ascendent dutie .

And here , in respect of mine owne obedience , as well as others , I will bee more freely bold to set downe truth , knowing that none but Children and Fooles can take exception . Where then lies this dutie ascendent ? Vndoubtedly in the Childs awfull service and observance , both of his Parents persons , and Precepts : For thereto are Children bound , both by naturall instinct , and supernaturall injunction . Nature teacheth their respect and obedience towards those , who gave them being : And the God of nature enjoynes them no lesse in the first Commandement of the Second Table . And the elder of the two Sonnes in the Gospell shewes by the expression of his dutious behaviour there , what is due from the Sonne to the Father , that is service , and obedience to his Commandemens . If therefore Parents performe their duties , a curse will light the heavier on the Children , that doe not really act theirs ; And let them bee sure to receive it corporally in this , or spiritually in the World to come .

Yet Plutarch , Plut. that great Moralist saith ; That the Child is not bound to his Parents , of whom hee hath not received some good thing . In which point , I doubt whether it holds truth on the Childs part , for he is bound absolutely to obey : But certainely 't is true on the Parents , they ought to doe good to their Children , and not to grieve , or provoke them , ( if Saint Paul be to bee believed ) but howsoever to doe them all manner of good , unlesse they will bee worse then the worst of the Iewes ; For even of them hath our Saviour said , Yee your selves being evill know how to give good gifts to your Children . But I proceed in Childrens duties , Bast . and must tell them , that Bastingius reduces the duties of Children towards their Parents unto three principall Heads : The first is , De Obedientiâ , quam liberi debent ipsorum fidelibus , & pijs praeceptis ; The Second de Fide , nempe , ne illos pauperes negligant , sed ut vicissim ijs praemia nutricationis retribuant ; The Third , de Amore , hoc est , Vt eorum vitia & mores tolerent , & piâ quâdam indulgentiâ ad senectutis sordes , & errata conniveant ; I leave this for the Reader to translate , and come to the words of Herolt , Her . who determines their duties in sixe things , Filij in sex tenentur parentibus suis , sive sint vivi , sive mortui . Primò , Tenentur servire eis corporalitèr , scilicet , cum proprio suo corpore : secundo , Tenentur filij parentes eorum diligere ex corde , contra hoc faciunt , qui parentes odorunt , & optant ijs mortem , ut eorum haereditatem participent ; Quod est valdè reprehensibile , & grave peccatum . Tertiò , Tenentur parentibus dulcitèr , & reverentèr respondere , cum ab ipsis corripiuntur . Quartò , Filij tenentur parentibus in temporalibus & corporalibus subvenire . Quintò , Filij tenentur parentibus , in his , quae ad bonum & salutem ipsorum pertinent . Sextò , Tenentur filij parentibus defunctis subvenire , & animas parentum suorum cum Missis , Eleëmosynis , & Orationibus de Purgatorio liberare ; Sonnes in sixe things are bound to their Parents , whether they be alive or dead ; First , they are bound to serve them Corporally , to wit , with their owne Body . Secondly , Children are bound to love their Parents , with their Heart : Against this they transgresse which hate their Parents , and wish their death , that they may participate of their inheritance ; Which is excedingly to bee reprehended , and a Grievous Sinne ; ( and in my opinion such a Sinne as will hardly be forgiven . ) Thirdly , they are bound mildly , and reverently to render an answer , when they are corrected of them . Fourthly , they are bound to relieve their Parents in Temporall , and Corporall things . Fiftly , Children are bound to obey their Parents in those things , which belong unto their good and safety . Sixtly , Children are bound to helpe their dead Parents , to free their Soules out of Purgatory by saying Masse , giving Almes , and making Prayers ; The Fourth I believe if need requires . The last shall never bee any part of my Creed . Howsoever let all Children remember the first Commandement of the Second Table , dividing it selfe into two particulars ; into a Precept , and a Reason , or rather a Reward , which is annexed unto this Commandement , and none else . The Precept ( Honour thy Father and thy Mother ) the Reason or the Reward [ That thy dayes may bee long in the Land , which the Lord thy God giveth thee : ] Now , the word for Honour in the Originall signifies Aggravare ; So that wee must Addere Pretium and Addere Pondus , and so Honorem : make it a matter of weight to honour them . And seeing they beare the persons of God , they must not be set slightly by . Phil. And here by the way Philo the Iew conceiveth this Commandement to bee halfe Divine , halfe Humane ; and so would have that , which concernes God , to be in the first Table , that which belongs to our Neighbour in the second Table . Parents questionlesse ought to be reverenced and obeyed ; As it is in Leviticus , the Kings , Luke , the Epistle to the Ephesians , &c. Taurus the Philosopher , when the Father and the Sonne came to him about a Controversie , the Sonne being a Magistrate , the Father none , appointed , that the Father should sit on that one stoole hee had , till the Question were decided , whether of them ought to have the place . Sufficient might bee urged for the manifestation of this point , but all to this purpose . Offend not thy Parents in Thought , Word , or Deed ; In thy Thoughts harbour not the least conceit against them ; In thy Deeds doe not any thing to grieve them ; In thy Words speake not amisse of them . Remember what Chrysologus saith , Chrys. Lingua in capite est caput mali ; The Tongue in the Head is the Head of evill ; especially in this case . And this Dutie stands as well in the Action , as in the Manner of the Action ; And neither to be omitted , and in both be sure thou art not arraigned at the Barre , and proved guilty : for my part , I had better ; nay , rather undergoe Isaakes Burden , then offend my Father Abraham . Thus have I shewed the respective duties , both from Parents to their Children , and from Children to their Parents . And thus I shake hands on both sides , wishing both Parents and Children answerable unto what I have wrote ; Children especially : For by the Mosaicall Law , You shall feare every Man his Mother , and his Father . And in the Proverbes you may find , Honour thy Father , that begate thee , and thy Mother that bare thee : Certainely then , the Child is in a litle deeper bond of dutie , then the Parents , if the Wisedome of Solomon failed him not , when hee thus advised , Honour thy Father with thy whole Heart , and forget not the sorrowes of thy Mother . Remember that thou wast begot of them , and how canst thou recompense them the things that they have done for thee ? And thus much for this part of Providence .

Of the mutuall Duties betweene Masters and their Servants . CAP. XI .

ANd now a word or two betweene Masters of Families , and their Servants . And First for the Master . The Master of a Family , according to Aristotle , Arist. exerciseth a three-fold Power ; A Power Regall over his Children ; A Power Magisteriall over his Servants ; And a Power Aristocraticall over his Wife ; which is not after his owne Will , but agreeable to the Honour and Dignity of the Married estate . But this is not the Duty , which is urged in Saint Pauls Epistle to Timothy , If any provide not for his owne , especially those of his owne Houshold , hee hath denyed his Faith , and is worse then an Infidell . A single provision of Victualls is not sufficient to supply this want ; There is a care to be had of their Soules ; ( For the greatest part of them have little of their owne ) I meane not Puritanically to Catechize them ; For that is Officium Sacerdotis ; But , as neere as you can , to beate downe Sinne in them , Especially , that of Swearing . Suffer them not to enterlard their Discourse with Oathes : For believe it , the hand of God will light heavie upon that House , where Blasphemers dwell . O Barre not then thy Servant of his due . If hee can say unto thee , as Iacob did unto Laban , These twenty yeares have I beene with thee ; thy Ewes and thy Shee-goats have not cast their Yong , and the Rams of thy flocke have I not eaten ; That which was torne of Beasts , I brought not unto thee , I bare the losse of it . Of my hand didst thou require it , whether stollen by day , or stollen by night . Thus I was , in the day the Drought consumed mee , and the Frost by night , and my sleepe departed from mine Eyes . Thus have I beene twenty yeares in the House , I served thee fourteene yeares for thy two Daughters , and sixe yeares for thy Cattell ; and thou hast changed my wages ten times . If hee can say thus , give him not then a bleare-eyed Leah , for a beautifull Rachel : In a word , barre him not of ought , that is his due .

Now , for the Servants Duty towards his Master , it is foure-fold . First , In executing well his Masters Commandes , and Acting them diligently . Secondly , In not beguiling . Thirdly , In not reporting that before his face , which hee will not justifie behinde his backe . Lastly , In seeking all things for his Masters good , in his Goods , and otherwise . This last Duty in the chiefest Points thereof is two-fold . First , In not harshly replying to his Masters words , ( for nothing is so odious as a scurrilous Answer , especially , from an Inferiour . ) Secondly , In keeping his Masters secrets at home and abroad : But by the way , Hee shall not locke up his Secrets safely , that makes choice of his Servants Heart for a Cabinet . I must confesse hee is like a Ladder , ascending and descending ; bound like a Shadow , neither to be longer nor shorter : His Livery being rather a badge of Servitude , then Devotion ; And when all is done , hee is but like him , who in a Winters night takes a long slumber over a dying fire , as loath to depatt from it ; yet parts thence as cold , as when hee first 〈◊〉 downe . As for his Duty , you may reade it 〈◊〉 divers places of Holy Writ , especially ▪ in Genesis , the Epistle to the Ephesians , Colossians , Titus , &c. I might here give them a Morall Instruction , but they will performe what they list , say what you will , they will doe what they please . And thus much for Providence .

Of Subtilty of Vnderstanding , by some esteemed a Branch of Prudence , but indeed an Appendix to its Intellectuall part . CAP. XII .

I Come now to write De Astutiâ mentis , which ( as was formerly said ) I conceived to be an Appendix of the three former Species of Prudence : Yet will I allow it a distinct Definition , Astutia mentis est , quâ in rebus industrijs cautum captatur consilium , & acutè discernitur , quid bonum , quid malum , quid utile , quid incommodum ; The Subtilty of the Vnderstanding is that , whereby wee take wary Counsell in industrious matters , and punctually discerne , what is good , what evill , what profitable , what incommodious . But such is our broken-bellied Age , that this Astutia is turned into Versutia , and wee terme those most Astute , which are most Versute . D. Aug. Saint Augustine maketh a difference betweene them . For ( saith hee ) Astutia est quiddam , quod nùnc in bonam , nùnc in malam partem accipitur ; Versutia est observatio nostri commodi in aliquâ re cum alterius detrimento ; Astutia is a subtilty , which is taken sometime in a good Sense , sometime in in a bad . Versutia is a crafty heeding our owne profit with anothers dammage ; And this is called Callidity . The end of this base craft is , First to get Riches , then Honour . The way to attaine unto these is , by that ugly , uncouth Monster ( Dissimulation or Flattery ) which because it lights casually on my Pen. A word or two of it .

Of divers ends of the Vnderstandings Subtilty , and meanes thereto , and first of the High-way Flattery . CAP. XIII .

THis is the old Sicknes of the Roman Common-wealth , and the most Pestilent contagion of our British Nation .

The Originall of this Flattery first came from the Devill , the Devill put it over to the Serpent , the Serpent left it to the Woman : Where it had its beginning , it is probable , it will have its ending . And here , Com. by the way , Petrus Comestor , in his Scholasticall History , gives us this note ; That at the time , when the Serpent tempted the Woman , hee was straight , and upright like a man , but afterwards by the Curse hee was cast downe to the Earth to glide along thereon . To this purpose ( saith Beda ) the Devill chose a Serpent , Bed . that had a face like a Woman , because Similia similibus applaudant , that like may be pleasing to like . And Saint Cyril observes , Cyr. That Mans first destruction was in Paradise , when the Rib was taken out of him to make Woman : So that the fashioning of our first Mother , hath caused multitudes of her Sonnes to loose their hearts ; For ever since that time Sinne assailes the heart there , where it wants that Rib for defence . And the holy Father Ambrose seemes to bee very angry with our Grand-mother Eve , D. Ambr. wishing that either Eves Tongue had beene out , or both hers , and Adams eares stopped , before either the Woman had listned to the Serpent , or the Man to the beguiled Woman , Vtinam aut surdus Adam fuisset , aut Eva obmutuisset , ille ne vocem uxoris audiret ; ista ne loquatur marito ; Would to God , saith he , Adam had been deafe , or Eve dumbe , hee deafe in not listning to his Wives Serpentine Tongue , or shee Tongue-tied , that she could not have spoken the Serpents Language to her Husband , Vicissemus , si Eva tacuisset ; We had beene happy , saith hee , and still kept Paradise , could the Woman but have kept her Tongue in her Head , which Tongue hath so sorely broken Mans head , that all the Balsome in the World can never heale so deepe a Wound . But to the purpose . Adulatio est excessus delectandi alios verbis , vel factis ; Flattery is an excesse of delighting others by Words , or Deeds ; or , Adulatio est peccatum ex sermone vanae laudis alicui exhibitae , intentione complacendi ; laudare enim aliquem , qui non est laudandus , vel plus quam est laudandus , vel non eo fine , quo fieri debet , peccatum est , secundum Alexandrum ; Alex. Adulation is a Sinne used to any with the speech of vaine praise , and an intention of pleasing ; For to praise any one , which is not to be praised , or more then he is praise-worthy , or not to that end , whereto it ought to be done , is a sinne , if the Author erre not . D. Greg. Saint Gregory speaking of the Aegyptian Locusts , saith , Locustae vocabulo linguae adulantis exprimitur ; By the name of the Locust , the Tongue of the Flatterer is exprest , Devorata est herba terrae , et quicquid pomorum in arboribus fuit ; By the first was onely devoured the Grasse of the Earth , and the fertility of Trees ; But these Flatterers , Terrenorum hominum mentes si bona aliqua proferre conspiciant , haec immoderatiùs laudando corrumpunt , Corrupt by immoderate praising the Vnderstanding of Men , if they regard to publish ought that is good . The Locusts lasted in Aegypt but three dayes ; this is the customary vice of every day . The Locusts were blowne away with a West Wind into the Red Sea : no one Wind , no not all the Winds can blow these Diabolicke Servants to their Master the Devill , till there be no more Posterity upon Earth .

But some may allege Saint Paul for authority of dissimulation , because he would please the Iewes in Timothy , and not circumcise Titus to please the Gentiles . A Question needing no Answer ; For it was to save all , Non simulantis astu , sed compatientis affectu ; Not by feigned Dissimulation , but by compassionate Affection . I would willingly here shake hands with it , but I am loath to part with it , many doe so dearely love it , which makes me tell you , It is the poysoning of Mans Vnderstanding , the Feeder of humors , the whole Volume of it is bound up in the Vellome Cover of Deceit ; its actions are worse then Ravenous Beasts or Birds , the one doe prey but upon the dead Bodies , the other upon the living Soules . The Reports thereof are like Ecchoes , still imperfect , such shadowes that gaine-say nothing , yeelding with your Body , the Looking-glasses that represent every thing , that is set against them : Camelion like , having all colours but White , all Points but Honesty . A Flatterer , as some say , is either an Ape by imitation ; For hee will sooth a Man , till he have got somewhat by him : or a Shadow by Deceit ; For hee quickly passeth by : Or a Basiliske by stinging ; For with his very sight hee woundeth a Man : He is that Mus campestris , that still nibles on the hard Rinde of sowre Leamons , but when he cometh to those , that are sweet and wholesome , his Stomacke fals into a loathing . Indeed Flatterers are like Taylors , who will tell you , that your Clothes are fit , when you must needs know better then they . Wee might therefore paint out Flattery , as the Philosophers did Fortune , diversly , as shee was to them , but certainly good to none . Eele-like , never yeelding good hold-fast . They do , as Ioab did to Amasa , embrace to kill . It is the Aspe , that kills us sleeping , that Syrens voyce , whose Ravishing is Murthering . Those then , that take delight to be commended by Flatterers , one may take their Vnderstandings in Purse-nets . Yet I grieve with Pittie , and pittie them with Griefe , who had rather be soothed , then advised : subscribing more willingly to the Tongue of Flattery , then to the Heart of Honesty , so that a Non-meritorious parasite shall obtaine a Sun-shine admission , when dejected desert shall bee forced to freeze in attendance , and pine away in fruitlesse Expectation .

But let each Wise man scorne those , the Clocke of whose Tongue is not answerable to the Diall of their Hearts . Let him banish such Trencher-flies , that waite more for Lucre , then for Love ; For my part it shall alwayes be in my Litany , From them all the Lord deliver mee . But now a dayes I muse the Mysterie of Flattery is not made a Science , since it is so Liberally professed . The time hath been , when Flatterers have beene altogether ruinated ; Philip , and Constantine banished them from their Courts . The Athenians put Tymagoras to death , because to insinuate with Darius hee saluted after the Persian manner . Augustus contemned it so much , that he would not suffer his Servants to kneele , nor Tiberius suffer his Servants to call him Lord . King Canutus being , as it were , Deified by Flatterers , walked one day on the Sands , at a flowing Water , and commanded the Waves , that they should not touch his feete , no sooner had hee spoken , but the Sea dashed him : Ye see now my Lords ( saith hee ) what reason you have to extoll mee , that am not able to stop one Wave . Atheneus reports , Athen. that the Thessalians cleane raced downe a Citie of the Meleans , because it was named Flattery . I confesse , it were better with Diogenes to bid Alexander stand out of his light , and not deprive him of that , hee could not give him , then with Aristippus to speake to Dionysius his heeles , instead of his eares . The World is full of Dionysius his Schollers : Wee know too many Clisophi , that will imitate Philip ; And will not our Platonists array themselves with Impudencie insteed of Modesty ?

If our Eares must bee in our Heeles , there our Sycophants Tongues must dance attendance ; If we could let them alone , where God hath placed them , they must packe up their Pipes , and remove their Siege . Now Flattery hath so enwrapt it selfe into the skirts of Honesty , that wee are Oves in fronte , vulpes in corde ; The Cloake of Sanctitie covering the body of Iniquity , that makes me with the Poet , say Durum , sed levius fit patientiâ Quicquid corrigere est nefas .

Where shall Gyndanes find another Abaucus , who will carry out his wounded Friend , and leave his Children to bee burnt : His Reason for the Act is to bee allowed of . Incertum ( saith he ) an hi boni sint futuri , &c. It is uncertaine , whether or no my Children will bee good hereafter , Hee hath beene long my Friend , and I shall hardly find out such another as Gyndanes ; Or where shall wee find another Damon and Pythias , whose love was such , that ( before that Tyrant Dionysius ) the one dares to bee pledge for his Friends life , the other failes not the day of his Returne ? What thinke you of Pilades , and Orestes ? Nisus and Euryalus ? Perithous and Theseus , whom Death it selfe could not separate ? or what of Castor and Pollux , who in respect of their realty of Friendship were translated into Stars ? these were as the Verses are .

Alter ego nisi sis , nec eris mihi verus amicus : Ni mihi sis , ut ego , non eris alter ego .

And therefore a Friend is said to bee Animi custos , True Friendship is like Quick-silver put to Gold , which adheres so close unto it , that it workes into its Intrals , and so farre incorporates it selfe , that both Mettals are become one Lumpe . Such Friendship there was in the Heroicke times , But now , Friends are as scarce as Beacons , they stand alone , and farre off one another : Suspicion now-adayes marres Friendship and almost dissolves Naturall Affection : So that I may tell you , If you have a Friend , to suspect him unworthily , instructs him the next way to suspect you , and prompts him even to deceive you , Mistrust being that stifling Spirit , which insinuates it selfe into every Action , or Passion of the Mind . Suspicion proceeds from selfe defect , and if thou dost receive an Injury , Neglect destroyes with swifter Wings then Revenge ; Howsoever , all kind of Iealousie is worse then Frenzie , there may bee some end of the one , none of the other ; Of all Passions no bitterer Potion . It begets unquietnesse in the Mind , hunting after every Whisper , and amplifying it with Interest , as that well skilled Master in Melancholy cals it .

Burt. Pale Hagge , infernall Fury , pleasures smart , Envies Observer , prying in every Part.

Leave these superfluous Thoughts which beget Tormentors to thy Soule . Isocrates prayed , that hee might be safe from the danger of his Friends , rather then his Enemies , For that hee could beware of his enemies , because hee would not trust them . I feare that now adayes Friendship is like the journy of the two Friends in the Fable , whom if the Beare meet , the one will fly to the Tree ; while the other fals to the ground . Such , as this Traveller , are those Friends , who wither in the Bud , before they come to the Blossome , not like the Indian Tree , which ( as History reports ) never flourisheth , but in the night , for whilest the Sunne shineth it seemeth to Languish : nor resembling Glo-wormes , which , darkned in the day of Prosperity , reserve their Splendor for the night of Adversitie . Adversitie being that Judge , which discovers our enemies , and unmasketh our Friends .

But are none to bee taxed with this Malady , but the Laity ? He were no injurious Patron , that should herein taxe the Clergie too : But I am loath to pinch on the Parsons side : nor meane I any Reverend Ministers , who make Conscience of their wayes ; but those who terme themselves Professors , challenging that , which is none of their due , making Religion nothing , but a composition of Knavery . If their Habit caracterize them not , yet you may know them by their Vse and Doctrine , and their Doctrine and Vse , till there be no use of their Doctrine . Let them captivate the Illiterate , as Bees by the Bason , if they list , For my part , I have done with them : let them with Aesops Asse get on the Lyons skinne , and terrifie the Flocke , they shall never cozen mee ; I will play the Countrey-man in the same Fable , and tell him , whatsoever he bee , Vae mi aselle , tàm benè novi , &c. If any preciser Idiots quarrell at my distast towards them , I passe them by as regardlesly , as Master Quarles in his Poem . Quar.

'T is not thine eyes , which ( taught to weepe by art ) Looke red with teares ( not guilty of the heart ) 'T is not the holding of thy hands so high , Nor yet the purer squinting of thine Eye : 'T is not your Mimick mouthes , your Antick faces , Your Scripture-phrases , or Affected Graces . Nor Prodigall up-bending of thine eyes , Whose gashfull Balls doe seeme to pelt the Skies , 'T is not the strickt reforming of your Haire So close , that all the Neighbour Skull is bare . 'T is not the drooping of the Head so low , Nor yet the lowring of the sullen Brow , Nor Woolvish howling , that disturbs the Aire , Nor Repetitions of your tedious Prayer : No , no , 't is none of these that God regards , Such sort of Fooles their owne Applause rewards ; Such holy Madnesse God rejects and loathes , That sinkes no deeper then the Skin and Clothes .

These kind of Birds were hatched of addle Egges else could they not have such idle Heads ; making Religion like the Law of Procrustes among Theeves , with the Iron Bed cutting off al that were too long , and stretching forth all that were too short . Their Conscience for the most part , is without Wit , and if they have any Wit , 't is without Conscience making the sacred Art of Pietie to bee the Bond of Iniquity . But they may take notice of the ingenious Observation of one , that said Zeale without Wisedome was like Mettle in a blind Horse , which though it free the Rider from the toyle of the Spurre , yet it encreaseth his labour in using the Reines , lest the Iades mettle becometh his owne , and his Riders overthrow . Minerva put a Golden bridle upon Pegasus , that he should not fly too fast : and ( perhaps upon this occasion ) the Emperor Vespasian did stamp in his Coine a Dolphin , and an Anchor , with this Impresse [ Soon enough , if well enough . ] A Dolphin outstrips the Ship , that 's soone enough , an Anchor stayes the Ship , that is well enough ; a Dolphin and Anchor , Soone enough , if well enough . Their mindes riding faster then their horses can gallop , must needs tire ; Nor could their madnesse so plainly appeare , did not the pride of their owne conceite raise up a dust , which blinds them , otherwise should I wonder that they should not see the senselesnesse of what they say , even whilest they are speaking . Whence comes it to passe , that our Pulpits are too often fraught rather with libellous Pasquills , then with religious Meditations , but that these men have neither will to Learne , nor wit to Teach : outwardly demeaning themselves , as if Religion were quoted in their lookes , and Sanctity obliged to their service . ( Great difference there is betweene a Gospeller , and a Libeller . ) And perhaps from hence Saint Gregorie groundeth his speech , D. Greg. That when they neglected to be the Schollers of Truth , they became the School-masters of Errour . And thus much for the Religion of Raylers .

Yet I would have none thinke that I owe a knee to the See of Rome , since I have read , shee is full of Imperfections . Angelo the famous Artizan of Italy may sufficiently informe ; who drawing the Pictures of Saint Peter and Saint Paul , for a Cardinall , a good Friend , and Benefactour of his , portrayed them with very red , and high coloured faces , whereas neither the Scripture , nor any Ecclesiasticall History , nor any Originall Tablet described them by any such Complexions : And being asked the Reason , because ( quoth hee ) if they were now living , they could not but blush at the Pompe of you Cardinals , the Pride of this Court , and the Abuses of the Church in generall .

Sir Edwin Sandys writing of the Romane Religion , Sir Edwin Sandys . especially that of Italy , where it hath principally flourished ; saith , That they communicating Divine Honour to Saints , and Angells , by building Churches , erecting Altars , by worshipping their Images , going in Pilgrimage to their Relicks , attributing all kind of Miracles , both to the one , and the other , have wrought this generall effect in those parts ; That men have more Affiance , and assure unto themselves a greater conceit of comfort , in the Patronage of the Creatures , and Servants of God , then of God himselfe , the Prime , and Creator . And touching the blessed Virgin , the case is cleare ; That howsoever their Doctrine in Schooles bee otherwise , yet in all kind of outward Actions , the honour which they doe her is double ( for the most part ) unto that , they doe to our Saviour . Where one doth professe himselfe a Devoter , or peculiar Servant of our Lord , whole Townes sometimes ( as Sienna by name ) are Devoters of our Lady . Not much unlike this was the Storie of Gyovandria , Hist. Flor. when he killed Galiazzo Duke of Millaine , who , after hee had heard Masse , turned towards the Image of Saint Ambrose , and said , O Ambrose , Lord of our Citie , thou knowest our intentions , and the end , wherefore wee will adventure our selves to so many perils ; Be favourable to this our Enterprise , and , by favouring of Iustice , shew how much Injustice doth displease thee . If this will not serve turne , then hearken to the long dispute between Ignatius and Machiavel , Ig. Con. for Superioritie in Hell , which may satisfie sufficiently , the Devill himselfe being Iudge , who gave the Precedencie to the Laity , and tooke it from the Clergy of Rome ; he was forced to make much of the Machiavelians , because they came seldome ; but for the Iesuits , they tumbled downe to Hell daily , easily , voluntarily , and by heapes , the Reason was added , because they were accustomed to sinne against their owne Consciences . More might be urged of this Religion , but enough , unlesse it were better : I will therefore close up this Chapter with the words of our late King of peaceable memory . K. Iames. The Papists Religion is like Homers Iliads of the Siege of Troy , or Virgils Aeneads of the beginning of Rome ; both of them had a Foundation of truth , so had the Papists the Bible , but they have added so much , that the first Truth is almost lost ▪

Of the first end whereunto Subtilty tends , Riches . CAP. XIIII . Quid non mortalia pectora cogis , Auri sacra fames ?

AND is it so , that we must have a voiage into Hell , with an Itum est in viscera terra ? If thou hadst all the Treasures , that lie hid in the Bowels of the Earth , envelloped in the Concave of thine owne Belly , what would it gaine thee , thou Foole , if thou gaine the whole World , and loose thine owne Soule ? I Remember a Storie of a poore Man , who , for want of sustenance , tooke an Halter in his hand , with a resolution to hang himselfe ; and comming to the place , where he intended to bee his owne Executioner , found a Bagge of Gold , takes away the Gold , and leaves the Halter in the steed . He that hid the Gold , comming to the place , where hee left it , found it metamorphosed into an Halter , takes the Halter , and hangs himselfe . Lord , what strange effects this Gold workes : The one , for the want of it , would have hanged himselfe ; the other for the losse of it , dispatching his worke , did hang himselfe . Mee thinkes Midas his eares should forwarne us of such Hellish thrift . Midas the Image of a covetous Man , who , while he seekes to augment his Riches , denies to himselfe the use of his owne , and starves in abundance . And of this Divine Verity , the Barbarous Indians had a naturall notion , who imagined that Gold was the God of the Spaniards , in that they hunted after it so greedily . There is a Storie in Plutarch , not unlike , Plut. or unworthy the recitall , of one Pithius , an avaritious Prince , in the dayes of Xerxes , who exhausted his Subjects in the diging and refining of Gold ; whose Wife , commiserating the cryes of the people , caused certaine admirable Worke-men , in the absence of her Husband , to make a golden Table with variety of Viands , all of the same Mettall , which at his returne , shee caused to be set before him : Who long feasting his eyes with so rare , and beloved a Spectacle , at length called for Meate to satisfie his hunger : When the like Artificiall Food was set before him , he in rage crying out , that hee was ready to famish , his Wife replyed , wee have nothing , Sir , to entertaine you with but this ; For while you employ the labour of the Citizens , and their Art in the getting of Gold , a number dye in the Mines , and all for that , which is least usefull , the Fields lye unculturated , the Vineyards undressed , the Orchards unplanted ; so that you must eate your Gold , or prevent the cause of this Scarcitie . Add to this that of Catiphus , Governour of the Citie of Susa , who had therein a Tower full of Gold , and Iewels ; but for Avarice would not disperse bis heaped Treasure amongst his Souldiers ; afterwards Alan King of the Tartarians , surprised his Citie , and taking Catiphus shut him up in his Tower , saying unto him ; If thou hadst not so greedily walled up this Treasure , thou hadst saved thy selfe , and this Citie : Now therefore eate , and drinke , and take thy fill of that , thou lovest so dearely , So died he miserably through Famine in the midst of excessive Riches . Observe that of Solon to Craesus , who being asked of him , who was more happy then hee , since hee was Splendens auro & gemmis ; Solon told three times , who was more happy : This three-fold Answer of Solon caused a triple wrath in Craesus . Indeed it was with Craesus then , as it is with too many now , making many simple Conversions , Fooles Philosophers , and Philosophers Fooles : but let them take heed with Craesus , that they be not taken by Cyrus , and led to the stake , and then being demanded of Cyrus ; who that Solon is , must confesse that he is not Vnus stultorum , but Vnus sapientum ; And indeed his Answer was right ; for Vltima semper Expectanda dies homini est , dicique beatus , Ante obitum nemo supremaque funera debet .

Suppose then thou hadst the goods of Fortune fast locked in a Coffer ; yet thy case may bee , as was this Kings of Lydia , who thought both God , and Men his Friends . To tell you , what Riches are , perhaps were frivolous , since others are better acquainted with them then my selfe .

To attaine unto Riches . Many wayes we know unto this Wood , but the ordinary way is Vsurie which , though it bee forbidden in holy . Writ , and , I thinke , scarce allowed of by the Fathers ; yet some good Authors have approved , that some kind of Vsurie may be tolerable ; some ( certaine I am ) is intolerable . I will not insist upon the Point ; onely acquaint you with the words of Bishop Andrewes . Vsuras cum dico , B. Andr. hoc dico , pactum ex mutuo lucrum ; Tria haec ( mutuum , lucrum , pactum ) vim omnem faenoris appositè circumscribunt . Yet I am not so precise , as hee that told a Holy Sister , That shee should lend , looking for nothing againe . So to cleare his Sister from the Sinne of Vsury , he kept the Principle .

But I come to treate of those , which are Avaritious , whom I might yoke to Beggars ; You will say , That the linkes are unfit , one being made of Gold , and the other of Iron ; Yet their conditions hold a fit Correspondencie , both not willing to part with any thing , before they dye ; Therefore I make this Comparison , because there are Multitudes , that Inter opes are mendici opum . S. Bernard . Saint Bernard affirmes , That Avarus esurit , ut Mendicus , Fidelis contemnit , ut Dominus ; ille possidendo mendicat , iste contemnendo servat ; The Covetous man hungers , as a Beggar , the Faithfull contemnes it as a Lord ; Hee by possessing begs , the other by contemning possesseth . Or more properly to the Estridge , Plinie . That as Pliny reports , hath the wings of an Eagle , yet never mounts ; Or they are like the Cardinall , who would not loose his part in Paris , for his part in Paradise . These men have an Itch , which hath alwayes need of clawing , Never satisfied , like Tantalus in Hell ; or like a Dog in a Wheele , which roasteth meate for others eating ; or like Ionathan , who for Hony-combs endangered his life . And were not unsatisfied desire too peremptory for Counsell , too confident for dislike , too potent for Remorse , I would advise a man to live , as Salust prescribes , Vt nec sordidè custodiat , nec prodigè-spargat , That hee neither Basely hoord up , nor Prodigally scatter it about , the one denominateth an ignoble mind , the other an improvident Indiscretion ; Spare not then , where Reputation layeth claime for Expence , nor expend , where Frugalitie with Moderation will arraigne , and condemne thee of Prodigality , lest thou be forced to looke Necessitie in the face ; for to be a Bankerupt is to bee a Thiefe in an Honourable kind . Living above Fortune is but to bee a History to after times .

Let those Lavishers then , that made the Covetous their Voyders , Live so thriftily , as to pay their debts in their life time , so may they deprive their Executors of a trouble . And here , by the way , I meete a difference among the Philosophers . The Aristotelians were of opinion , that Superfluity of Riches might cause a tumult in a Common-wealth ; Because , if Arrogancie and Riches should chance to linke together ( as too often they doe ) then is great danger of Bellum civile ; I referre you for examples to the History of Florence : Your Platonists thought poverty the chiefest cause of Insurrection in a Common-wealth , according to that old Saying , Necessitas non habet legem ; For examples hereof , wee see them daily , though not dangerously : Both which tenets among them are as yet unreconciled ; If I might judge , I should conceive the Golden meane the best : I need not here to bring in old Avarice to act its part , with Quo plus habet , eo plus cupit ; or with Bonaventure , Bonav . by way of comparison , to liken it Orco , sive Mari ; Yet it might serve turne , since the Water of the one might quench the Fire of the other : I terme it old Avarice ; First , for its Antiquity ; Next , because it is most subject to old Age. And here I will tell you a Tale ; Guz. When Iove had made the Fabrick of the Vniverse , all things being perfectly good , before he created Man , the asses eyes being newly opened , he begins to leape and bray ; At last bethinking himselfe , why hee was made an Asse ( it being proper to Asses to take the ends of things into their consideration , when they are past remedy ) hee came to Iupiter , to know wherefore he was created ; Iupiter told him , for the use of Man , and to performe his dutie and service . The Asse , with his eyes set on the ground , demanded how long hee should live in that slavery : Iupiter told him thirty yeares : He besought Iupiter that hee might live but ten ; and that hee would bestow the other twenty yeares upon some other Creature , that were able to beare them : Iupiter condescended to the request ; The next living Creature that came to Iupiter was the Dogge , who partly understanding what had hapned betweene Iupiter & the Asse , after earnest soliciting for the curtailing of his dayes , it befell him , as it did the Asse ; Whilst the Fact was doing , the Ape did the like , and the like did happen to the Ape : These things being finished , Iupiter created Man , giving him power over all : Man , being desirous to know the period of his dayes , desired Iove , that hee might know how long hee should live ; Iupiter told him , that he had ordained , ab Origine , thirty yeares to every living Creature , and that he was to enjoy no longer time ; Man , being desirous of life , besought that those yeares , that these creatures had refused , might bee conferred on him , Iove yields to his request : So Man lives ( according to the Tale ) thirty yeares ; Quatenus he is a Man , in all uprightnesse from the Preturbations of the World ; from thirty to fifty , hee leads the life of an Asse , tumbling and turmoyling for the things of this World ; from fiftie to seventie , the Dogs refused yeares , snarling , grumbling , and envying at others ; and , if he chance to live from seventy to ninety , really possessed of the Apes twentie , hee will counterfeit the defects of Nature , using foolish and fantasticall Devises ; and from thence I conceive the old Proverbe to arise , Senex bis puer .

But it may be asked , whether the Spirituality are not as well troubled with Avaricious Infections , as the Temporality ? I am confident on the Negative part ; for I thinke if Aesops Dogge should bequeath his fiftie Pounds for a Legacie , hee should never find any acceptance of the Clergy ; yet Saint Ambrose found fault with Simoniacall Compositions in his dayes , Amb. Quod dedit , cum Episcopus ordinaretur , aurum fuit , quod perdidit , anima fuit : cum alium ordinaret , quod accepit , pecunia fuit , quod dedit , lepra fuit ; That which hee gave ( saith he ) when hee was ordained Bishop , was Gold , and that , which he lost , was his soule : That , which he tooke , when hee ordained another , was mony ; and that which hee gave , was Leprosie . It was stoutly , B. Sandys . and honestly spoken by Bishop Sandys in a Sermon , whose words my wishes attend . If Simoniacall affection hath corrupted the heart of any Bishop , it is not amisse , if his heart were given him in his hand , it is easily delt with him , if he be disbishoped . And here perhaps it will be expected , I should descend A majore ad minus , Something of the inferiour Levits , for their Covetousnesse , if not rather for their Simoniacall contracts : So that he that hath the greatest Purse , shall have the best Living . But , I hope , of this fault very few are guilty . As for your ingenious Clergy , they so handle the Cause , that all their actions are not , Propter privatum lucrum , sed propter honorem Ecclesiae , howsoever such Ingenuity , for the most part , is deprived , and Ignorance preferred . Certainely , there is an errour all over , but whether are most to blame , you may judge betweene the Doner , and the Donee ; If one would not give , the other could not receive . But quo vado ? I conclude on either side with a false verse , though true sense , Improbus ille Parson , crudelis tu quoque Patron .

Let none set their hearts on worldly Riches , lest they be served , as the Rich Miser , who having fild a Chest with bags of Gold , wrote on the top of it , Hic est Deus meus ; A mad Knave being desirous to see the Rich Mans God , broke open the Chest , and finding Gold , tooke it away ; and , under Hic est Deus meus , wrote this Motto : Resurrexit , non est hic . Anxiè quaeruntur , difficilè custodiuntur , adultimum omninò relinquuntur ; They are doubtfully got ( as you see ) hardly kept , and at last , whether you will or not , to be left . Si divitiae effluxerint , non auferant nisi semetipsas ; If Riches passe away from thee , let them carry nothing with them , but themselves . Riches , without Gods blessing , are but the Fountaine of mishap , they make young men Fooles , and old men Atheists - But , mee thinkes , wee are like the Young-man in the Gospell : wee can say , wee can keepe all the Commandements , but wee are loath to part with our Possessions : But by his favour , though hee would try a Nisi prius with our Saviour , yet he sent his Mittimus along with him . It is easier for a Camell , &c. Chrysologus observes , Chrys. That Dives his Dogs were set to feare away Beggars , yet they licked Lazarus his sores ; whence it may be noted , that Dogges are more naturally kind then some Rich Men. But all may take notice , that Misericordiam qui seminat inopi , sibi metit ; coeli pluvia infundit terram , lachrymae pauperum coelum rigant ; Who sowes Mercy to the Poore , mowes it to himselfe ; the Raine of Heaven refresheth the Earth , the teares of the Poore water Heaven . I cannot here passe by Fulgentius his Comparison , Fulg. betwixt the Rich Miser , and the poore Beggar , without observation . For Dives ille , saith he , purpurâ & bysso indutus , & quotidiè splendidè epulans , quam inanis fuit in illis epulis ? quam pauper in multitudine divitiarum ? quam nudus in pulchritudine vestium ? quam infirmus in sanitate corporis ? quam famelicus in saturitate ventris ? quam miser in gaudijs ? quam desolatus inter amicorum colloquia ? quam dejectus inter obsequia servulorum ? Attende contra Lazarum in paupertate divitem , in miseriâ beatum , in infoelicitate foelicem , invulneribus sanum , & quidem sine domo , sed non sine Domino ; sine veste , sed non sine fide ; sine bonâ valetudine corporis , sed non sine robore charitatis ; sine cibo , sed non sine Christo ; canibus expositum , sed socium Angelorum ; qui non accipiebat de micis , quae cadeba●t de mensâ divitis , sed coelestem panem visceribus ructabat aeternis ; The Rich man was cloathed with Purple and fine Silke , and daily feasted gloriously , but how emptie was hee amidst his banqueting ? how poore was hee in his riches ? how naked in his beautifull garments ? how infirme in the sanity of his body ? how emptie in the fulnesse of his belly ? how miserable in his joyes ? how desolate in the conference of his Friends ? how destitute in the dutifulnesse of his Servants ? Marke againe Lazarus , Rich in Poverty , Blessed in Misery , Happy in Infelicity , Sound for all his Vlcers , not without the Lord , though without a Land-lord ; without Rayment , but not without Faith ; without the outward health of the Body , but not without the inward strength of Charity ; without Meate , but not without Christ ; exposed to Dogs , yet accompanied with Angels ; who did not receive the Crums , that fell from the Rich mans Table , but had his internall bowels glutted with the Bread of Heaven . Though the Leper be an Hospitall of Diseases , yet ( as Saint Cyprian very well observes ) the flesh of the Leper is as faire to God , as hee , that is bathed in Milke , and Spices . How often shall wee reade , Beati pauperes , in Holy Writ ? but never , Totidem verbis , Beati divites . Mistake mee nor , I am not of that common Opinion of those , who say , Quo auctior in divitijs , eo copiosior in vitijs . A man that is poore in Earthly treasure , may thinke himselfe rich in Heavenly ; You may be both rich on Earth , and rich in Heaven , poore on Earth , and poore in Spirit towards Heaven . Wee know Abraham hath his poore , and his rich Sonnes in his bosome . But mee thinkes , I heare the words of a Reverend Father , Quisque Dives , quisque pauper ; nemo Dives , nemo pauper , animus omnia facit ; It is somewhat to be rich or poore , it is nothing to be rich or poore ; it is as the mind is , the mind maketh all . D. Chrys. Saint Chrysostome speaking of what minde Dives carryed , gathered it out of Abrahams doubling and trebling , Tu , Tua , & Tuâ recepisti , tu , bona tua , in vitâ tuâ , which words are working words , as hee conceiveth , and containe in them great Emphasis , understanding by Tua , not that so much , that hee had in possession , as that , he had made speciall reckoning of : For that is most properly termed ours . In a word , once againe , Animus omnia facit ; Let mee then give this Caveat , that no man so farre dote on them , as ( with Ahab at the perswasion of Iezebel ) to sell himselfe to worke wickednesse in the sight of the Lord , though hee be resolved to put on Sack-cloath and Ashes to appease the wrath of God ; lest the iniquity of the Father in the Sonnes dayes fall upon the house . Or , with Ananias and Sapphira , for gaine to lie to the Holy-Ghost , lest they fall downe dead at the Apostles feet . Or last of all , with Iudas , for a small Portion of Silver to sell his Master , lest they should with Iudas , buy a Halter , and hang themselves . I conclude this with Architrenius . Arch.

Inopsque , Plus animae , quam dives , habet , levioribus alis Pauper ad astra volat , dulcique pecunia mole , Quos aluit , laesura premit , nec Craesus in auro Fata fugit , perdensque Deos non perditur umbris .

Of the second end , whereunto Subtilty tends , Honour . CAP. XV.

ANd now of Honor ; which Aristotle termes Benefactivae gloriae initium . Arist. Aquinas saith , Aquin. That Honour is Cujuslibet virtutis praemium ; If I should here tell you , where this matchlesse Lady Honour keepeth her seate , you may marvell at my presumptuous Enterprise . Some thinke in the Soule onely , or else in the Soule and Body together : some in Prudence , others in Goodnesse of maners ; but I thinke all Nobility hath its Originall from Virtue ; True Nobility being composed of Bloud , Virtue , and Power . Questionlesse , Kings never made any Noble-man Propter Lucrum ; but as they thought , Propter Meritum ; Perhaps some by By-wayes may buy Honour , but those , that enjoy it so , reape onely the commendations of good Polititians : For what they give in Money , for the most part , they save in Hospitality . And herein ( by the way ) those Heraulds may be blamed , who Honour , where it is not due , and shape so many new Coats for upstart Gentlemen . In this have they no way to avoyd a Censure , but to compound with Africa and America to produce more Monsters , or else they must make fewer Gentlemen . Vaine Honour is but the Idoll of Fooles , for no wise man ever sought felicity in shadowes . Eurip. Indeed Euripides saith , The honest-minded man is onely Noble , and not he , that descendeth of ancient Race . For wee know , in processe of time , though the stallion be good , yet , by the Mares fault , the breed may alter , and so prove Jades . To this purpose valiant Ephricates a Shoo-makers Sonne , being upbraided by Hermodius a Peere , told him , my bloud takes its beginning from me , and thine from thee its farewell . Observe Seneca , Senec. Hee first askes you a Question , then gives you his Resolution , Quis generosus ? Ad virtutem a naturâ benè compositus animus facit nobilem , cui ex quacunque conditione supra fortunam licet surgere .

But as I shall herein justly commend Seneca ; so shall I not unjustly taxe the too severe Censure of Salust toward the Nobility of his time in generall , Salust . When hee thus upbraids them , Contemptor animus , & superbia commune nobilitatis malum ; For where shall wee see superlative Arrogancy more setled , then in an upstart Gentleman ?

Histor. Flor. True it is , that the Nobilitie of Florence had once so ill behaved themselves , that the Citizens made a Decree ; That , if any one had received a blow , or losse in goods , the party damnified might call him to the Councels , and protest him for one of the Nobility ; so odious was the name . Among the Heathenish Romanes , they joyned the Temple of Virtue to the Temple of Honour , and so linked them together , that whosoever would come to the Temple of Honour , must first passe through the Temple of Virtue . Boast not then thy selfe of thy Honourable place , but see , that thou be justly worthy of it ; use rather the Spurs of Industry , then the Stirrops of Insolency .

I must confesse , Honour is a good Brooch to weare in a mans Hat yet in this ▪ Wise men somtimes & fooles , take their Fortune . Every man knowes , that Lubrica est scala fortunae , Slippery is the Ladder of Fortune ; and Quò altiùs scandis , eò graviùs cadis ; The higher thou climbest , the more dangerous is thy fall ; and the higher thou growest , the more subject to the danger of Windes ; Why dost thou then waxe proud , thou fraile earth and ashes ? Wee have read , that Caesar cum pompâ , Alexander cum Sceptro cecidit ; Ambition is like a Torrent , that never lookes backe . Run then an easie Current , not over high , take not an Inventory of thine owne worth , nor wing thy thoughts with too high flying Feathers , lest they spread themselves so wide , as to cover thy little world with their Shadowes . Beware of Icarus . Was it not Plinies Pride to finde out the secrets of Aetna ? and what became of him ? wee reade it was his ruine . Observe what became of that Tyrant Dionysius , who , being stript out of his Royalty , was glad to play the Schoolemaster at Corinth , and instead of a Scepter , bore a Rod , so that of a cruell Tyrant , hee became a frowning Pedant . Or that Ruler Bladud , or Baldud , Graft . who by his Necromanticke Art , and Daedalion-like endeavouring to fly , falling , broke his necke at Troy-novant , now London . Nay , goe to the Text , and you shall finde that Pride was the downe-fall of Babel , the Gallowes for Haman , the butcher for Nichanor , the consumption of Herod , the destruction of Antiochus , and was not , for the same offence Pharoah , and his hoast drowned in the red Sea ? Remember the words of S. Bernard , D. Bernard . Quid tu igitur superbis , terra et cinis ? Si superbtentibus Angelis Deus non pepercit , quantò minùs tibi , putredo et vermis ? Nihil ille Lucifer fecit , nihil operatus est , tantùm cogitavit superbiam , & in momento , in ictu oculi irrecuperabiliter separatus est ; What therefore wouldest thou have proud earth & ashes ? If God hath not spared the Pride of Angels , how much lesse the pride of Man , who is but putrefaction and a worme ? Lucifer did nothing , wrought nothing , onely he had proud imaginations , and in a Moment , in the twinckling of an Eye , hee is irrecoverably separated from the blessed society of the Angels , Si igitur Diabolus propter superbiam de coelo dejectus est , multò minùs , superbus illic non intrabit , Bad. If therefore ( saith Badeus ) the Devill for Pride was cast out of Heaven , how then is it possible , that a proud man should enter therein ?

Neque enim deberent ultrà coelum aspicere , qui in creatorem coeli peccaverunt , & dominum Majestatis ; Neither indeed ( saith Origen ) ought their Pride to behold Heaven , Orig. who have sinned against Heaven , and the Lord of Majesty .

And note , Superbia dicitur initium omnis peccati , triplici ratione . Primò , propter causam , quae invenitur in omni peccato , quia in omni peccato invenitur contemptus dei , qui est quaedam causa peccati , iste autem contemptus est aversio à creatore : secundò , quià primum peccatum fuit : Tertiò , quià ex eo nascuntur alia vitia , secundum prius & posterius , hoc est , mediatè , & immediatè ; Pride is sayd to bee the beginning of every sinne , for a three-fold reason . First , for the cause , which is found out in every sinne , because in every sinne appeares the contempt of God , which is a certaine cause of sinne ; and this contempt is a proud Aversion from the Creator . Secondly , because it was the first Sinne. Thirdly , because other vices are begot from this Secundum prius & posterius ; That is , mediately , or immediately , as you may reade more at large in Iohannes de Combis ; Ioh. de Comb. True happinesse stands not either in Riches , or Honour , or any kind of terrestriall thing . Doe not then like the Day-labourer lift up thy hands to Heaven , and strike thy Mattocke into the ground . Be not like Plinies Eagle , having one Foote shut more Anseris , whereby he swims ; another sharpe after the manner of Eagles , whereby hee snatcheth ; have not Cum pede aquilino pedem anserinum ; Worldly affections joyned with spirituall .

These two things doe paralell as ill , As an Eagles Feather and a Goose quill

Ioseph . Iosephus is so farre from these feete of two Proportions , that Prius-quàm incipias communem habere cibum , magnis execrationibus adjurat te primùm colere Deum ; Before thou beginnest to take thy common sustenance , hee adjures thee with great execrations , that thou first praise God . Theod. And Theodoricus invites us to this Action by the example of the Dove , Columba , quùm singula grana rostro deglutit , rostrum & oculos in altum , Deo quasi gratias actura , extollit . Accipit unum granum , & oculos in altum elevat , accipit alterum , tertium , & quartum , & sic demùm similitèr ad singula grana facit ; The Dove , when shee takes up with her Beake severall Granes , lifts up her Beake , and eyes towards Heaven , as if to give God thankes ; she receives one Grane , and elevates her eyes on high , she receives an other , and againe stirs up her eyes , she receives a third , and a fourth , and so in like manner shee doth for every Grane : And now he comes with a Quidni ergo & nos , ad singula Dei beneficia , oculos , & corda sursùm attolleremus , & benefactori nostro optimo gratias ageremus ? And shall not we then lift up our eyes and hearts for the severall benefits , we have received from God , and give thankes to our best Benefactour ? Hast thou with Adam , by the Womans temptations offended in Paradise ; Hast thou with Noah , by overmuch tipling , been overcome with Drunkennesse ; Hast thou with Herod for a Dancing Damosell cut off Iohn Baptists Head ; Hast thou with Solomon , by the allurement of strange Women worshipped Idols ; Hast thou with Lot , taken so much : of the Grape , as to lead thee to an incestuous Bed ; or hast thou with David , got a Pearle in one Eye , and the other blood-shotten : Pray then with him , that thy eyes be opened , that thou maist see thy wayes ; For when thou seest another suffer for those sinnes , whereof thou art guilty , art thou not then executed by Atturnie ? Pray therefore in season , and ( if it were possible ) out of season ; For how can it bee presumed , that God ever thought of one , that never dreamt of him ? Let not thy Prayer bee like Ionas Gourd ; grow up in one day , and perish in another . Let not then the Cinque-ports of thy senses allow of such enticing inlets , as may make thee a Slave to Satan . Let not thine Iniquity be frozen in Errour , nor benummed in the custome thereof , lest from Suggestion should issue Cogitation ; from Cogitation Affection ; from Affection Delectation ; from Delectation Consent ; from Consent Action ; from Action Custome ; from Custome Obstinacie ; from Obstinacie Hardnesse of heart ; from Hardnesse of heart , Boasting ; from Boasting Desperation ; from Desperation Damnation . Mans Soule is a precious Iewell , his Body the Cabinet , hee the Keeper of both . And , since hee is the Salt-celler of his owne Soule ( the Soule being imprisoned in the flesh ) hee should not suffer Ill-seasoned thoughts to usher him to ill Actions , lest by an hellish Arithmeticke , hee make one sinne a thousand . For let him be assured , the first fruits of evill will bee punished in this World , the After-crop hee must leave to God . Serve then thy sinnes , Plin. as Plinies Pigmies doe the Cranes , destroy them in the shels ; or , at least-wise , assoone as they are hatched , lest they grow to multitudes , and then it will prove a hard matter to over-come them . Zanc. Zanchy observes in his Booke , De operibus Dei , that the Devill hath twelve severall names in the Hebrew , and twenty and one in the Greeke text , and all either of Seduciae or Astutiae . We know the Devill had foure severall fields , wherein hee might exercise the part of a cunning Seeds-man . In Heaven , as it is in Esayah ; In Paradise with the Woman , as it is in Genesis ; In the Church , as it is now ; And lastly , in every Mans heart . D. Chrys. Saint Chrysostome makes a Comparison betweene the Devill , and a Dogge ; for ( saith hee ) as a Dogge waiting at the Table , if you give him any thing , will still waite for more ; if nothing , hee will depart : So the Devill , if once you make much of him , he will waite diligently for farther Courtesies ; but if you reject him , hee will forbeare his temptations . Man is in perpetuall Action , where Non progredi est regredi ; non procedere recedere est ; For goodnesse without perseverance , is like an Almanacke out of date . Wee are like Spring-locks , readier to shut , then to open , to shut goodnesse from us , then to receive it to us : Or like loose Stones on the tops of Hils , willing enough to tumble downe , but slow enough to mount up without ayde . Like the Bird , that Saint Anselme found tyed to a Stone , D. Ansel . which no sooner mounted , but presently was puld backe : The consideration whereof procured teares from this Holy Father , who bewailed the miserable estate of man , who endeavours by the Spirit to flye to Heaven , yet is stopt by the Flesh . It is with men , as it is with Raspisses , one Stalke growing , another growne up , and a third withered . Or as with Flowers : Grow up , Seed , and dye . Like the three Sisters of Destiny , Clotho , Lachesis , and Atropos : The first spinning , the second drawing out , and the third cutting off the Thread of mans life . Men are like billowes of the Sea , which tumble , one after another , till they come to the Shoare . Or like water powred out of a Bucket , which the earth quickly sucketh up , and it appeareth not againe . Or ( if you will ) like a Glasse-house , wherein no man knowes what Glasse shall first be broken , but hee that owes the house . Plaine then it is , That wee must dy ; the Poet can tell us , That there is no Redemption from Death , Hor. Non si tricenis , quotquot eunt dies , ( Amice ) places illachrymabilem Plutona tauris .

Hence is it , Iuv. that Iuvenall playes with the danger of Mariners , and concludes them not certaine of an houres Lease of their lives , because at all times there is but an Inch betwixt them , and Death . And aptly doth my Kinsman translate the danger of one under Shipwracke in his Ovid , George Sandys . Art failes , Hart sinks , on every rising Wave Death sits in Triumph , and presents a Grave .

It is concluded , that wee must dye ; observe then the rule of Seneca , Sen. Who , in his Youth , exercised the Art Benè vivendi ; and in his Age , Benè moriendi ; For thy life is like a Journey , the lighter thy Burden , the easier thy Journey . Life is but a Parenthesis in a long Period , and who knowes , what will become of us , till wee heare that Watch-word , Venite Benedicti , or Abite maledicti ; Let the heart then of each Christian embrace Saint Bernards Legacie , which , if Story lye not , standeth in this manner on his Tombe ,

Tria vobis , fratres , observanda relinquo , quae , ut potui , observavi . Primò , nemini scandalum feci , si quando incidit , sedavi , ut potui . Secundò , Minùs semper sensui meo , quam alterius credidi . Tertiò , Laesus de laedente nunquàm vindictam petij . Ecce , Charitatem , Humilitatem . Patientiam vobis relinquo ; Brethren ( saith he ) there be three things , that I bequeath to your observation , which , aswell as I could , I have observed my selfe ; First , I never gave scandall to any person , if any scandall happened , I pacified the matter to my power . Secondly , I stood upon mine owne conceite lesse , then I did upon other mens . Thirdly , when I was , wronged , I never sought Revenge . Behold , Charity , Humilitie , and Patience I bequeath unto you .

What was said of all the Kings , that were mentioned in the Hebrew Text ? They lived , they dyed , Well or Ill. For our parts let us live , that wee may dye ; dye , that wee may live . For , as there is no Habeas Corpus from death ; so , no Habeas Animam from Hell : that remaines for ever .

Each man is a Comedian , Acts his Part , then to the Tiring house , and ther 's an end ; Snore not then supinely in the state of sinne ; Let us expect the first houre of the day to be the houre of our death ; Brevis est hora passionis , sequitur gloria sempiterna ; Fer. As Ferus noteth . Let every Third thought be thy Grave , and climbe up by the rounds of Contemplation into Heaven , Mentem in sublimi supra illum eximium coeli globum defixam habe . Death is but the Orient of Weale , and the Occident of Woe ; The uprising of Consolation , and the downe-setting of Perturbation ; The deliverer from Servitude , the curer of Cares , the Period to Paine , the Porter to Paradise , and the conductor to the Deity . Thinke not then of any worldly thing , for all comes within the compasse of Vanitie , and vexation of the Spirit ; And whosoever thinkes any Temporall thing to be Summum bonum , fast●eth felicity but to a rotten Cable . Only think thou of that ●ver blessed name , Iesus , which is Mel in ore , In aure melos , & in corde Iubilum . I conclude with those old but true Verses , Si tibi pulchra domus , si splendida mensa ; quid inde ? Si species auri , argenti quoque massa ; quid inde ? Si tibi sponsa decens , si sit generosa ; quid inde ? Si tibi sint nati , si praedia magna ; quid inde ? Si fueris pulcher , fortis , divesque ; quid inde ? Si longus servorum inserviat ordo ; quid inde ? Si doceas alios in qualibet arte ; quid inde ? Si faveat mundus , si prospera cuncta ; quid inde ? Si Prior , aut Abbas , si Rex , si Papa ; quid inde ? Si rota fortunae te tollat ad astra ; quid inde ? Annos si foelix regnes per mille ; quid inde ? Tam citò , tam citò praetereunt haec , & nihil inde , Sola manet virtus , quâ glorificabimur inde , Ergo Deo servi , quià tunc tibi provenit inde , Quod fecisse voles in tempore , quo morieris , Hoc facias juvenis , dum corpore sanus haberis .

FINIS .

THE CONTENTS OF each severall Chapter . CHAP I. AN Introduction to the Foure Cardinall Virtues . pag. 1. CHAP. II. The Originall of all Virtue , whence it springs . pag. 26. CHAP. III. The true Subject of Virtue , to whom it properly belongs . pag. 36. CHAP. IV. The Definition of Prudence , The first of the foure Cardinall Virtues . pag. 47. CHAP. V. The Definition and severall Branches of Prudence . pag. 60. CHAP. VI. Of Memory the first part of Prudence . pag. 63. CHAP. VII . Of the Vnderstanding , the Intellectuall part , and second Branch of Prudence . pag. 85. CHAP. VIII . Of Providence ; the third part of Prudence . pag. 100. CHAP. IX . Of the generall Duties of Providence , and first of the Mutuall Respect betweene Kings and their Subjects . pag. 112 CHAP. X. Of the Mutuall Duties betweene Parents and their Children . pag. 126. CHAP. XI . Of the Mutuall Duties betweene Masters and their Servants . pag. 161. CHAP. XII . Of the Subtilty of the Vnderstanding , by some esteemed a Branch of Prudence , but indeed an Appendix to its Intellectuall part . pag. 167 CHAP. XIII . Of divers Ends of the Vnderstandings Subtilty , and meanes thereto ; and first of the High-way Flattery . pag. 170. CHAP. XIV . Of the first End , whereunto Subtilty tends , Riches . pag. 199. CHAP. XV. Of the second end , whereunto Subtilty tends , Honour . pag. 227.

LONDON , Printed for WILLIAM SHEARES . 1634.