a divine poem written by mary wells, who recommends it as a fit token for all young men and maids, instead of profane songs and ballads wells, mary, fl. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a divine poem written by mary wells, who recommends it as a fit token for all young men and maids, instead of profane songs and ballads wells, mary, fl. . sheet ([ ] p.) printed by j. astwood, and entred according to order, [london] : . place of publication from wing cd-rom, . identified as w , reel of the umi microfilm set "early english books - ". cf. wing w which has "written by m.w." in the title and "printed by james astwood" in the imprint. reproduction of original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng young men -- conduct of life -- early works to . young women -- conduct of life -- early works to . broadsides - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion a divine poem written by mary wells , who recommends it as a fit token for all young men and maids , instead of profane songs and ballads . ah lord my sins are very great , and my corruptions many ; oh! let me not , i thee intreat , be overcome by any . bow down thine ear unto me , lord , have mercy on my soul , subdue my spiritual enemies , and all my lusts controul . cause me to love the lord above with all my heart and might , and let my conversation be well-pleasing in thy sight . do not condemn my soul , o lord ; but for thy mercy sake , which is both sure and plentiful , some pity on me take . enrich me with thy heavenly grace , endue me with thy spirit ; and let my soul when hence it goes , eternal life inherit . forget me not , i pray thee , lord , but still remember me , that unto all eternity i may give thanks to thee . grant me , that i may never dare to live in any sin ; nor let me not at any time be catch't in satans gin . however thou dost deal with me , give me an upright heart , and let my will submit to thee , and never from thee start . indeed it is to be admir'd , how gracious thou hast bin unto me from my youth till now , though i have liv'd in sin . kindness thou dost bestow on me every day and hour ; yea , every moment , lord , on me thy mercies thou dost pour . lift up my heart unto thee , lord , unto a thankful frame ; and let me ever honour thee , and praise thee for the same . make me think vilely of my self ; shew me the want of grace ; let not the love of any sin within my heart have place . nothing's too hard for thee , o lord , oh! therefore undertake to pluck my strong corruptions down , even for the lord christ's sake . oh ! let not any of my sins come into memory with thee , o lord , but let them be conceal'd eternally . prepare me for eternity , and let my souls lamp be furnished with the oyl of grace , when death shall seize on me . quicken me by thy spirit , lord , when i shall wait on thee in every ordinance of thine , which thou affordest me . remove from me the guilt of sin , and its pollutions too ; and let it be my earnest care all evil to eschew . secure me from eternal death , and let my soul make sure of an inheritance with thee , which ever shall endure . the time which thou affordest me , it 's but a span , o lord ; therefore let me redeem the time which thou dost me afford . vouchsafe to lift mine heart to thee , above all things below , and let it be my earnest care christ crucifi'd to know . whether i live or dye , o lord , let me be wholly thine , and let thy gracious countenance upon me ever shine . ' xamine all my inward wants , supply me with thy grace : let not the love of any sin within my heart have place . yea longer i shall live , o lord , let me still better grow , and let it be my earnest care the lord of life to know . zeal for thine honour give me , lord , and let me holy be ; guide me by thy counsel here , and to glory take thou me . printed by j. astwood , and entred according to order , . the best gift, or god's call upon young men for their hearts delivered in a sermon to young men. by thomas vincent, minister sometime of maudlins milkstreet, london. vincent, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing v estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the best gift, or god's call upon young men for their hearts delivered in a sermon to young men. by thomas vincent, minister sometime of maudlins milkstreet, london. vincent, thomas, - . [ ], , [ ] p. printed for george calvert and samuel sprint, and are to be sold at the golden ball in duck lane, london : . copy stained and tightly bound. reproduction of the original in the congregational library, london. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -- th century. young men -- conduct of life -- early works to . christian life -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the best gift , or god's call upon young men for their hearts . delivered in a sermon to young men. by thomas vincent , minister sometime of maudlins milkstreet , london . london , printed for george calvert and samuel sprint , and are to be sold at the golden ball in duck lane. . the best gift , &c. prov. . part of the th verse . my son , give me thine heart . solomon was not only a king , but a prophet ; not only a prince , but a preacher ; and in the name of god he calleth upon all the children of men , especially young men , by the name of his son , for their heart ; that they would present the lord with the gift of the heart : as in the later clause of the verse he directeth the eye of their mind unto the observation of gods way , which he calleth his way ; let thine eyes observe my wayes ; so in this first clause he directeth their hearts unto god in himself , whom he doth represent ; my son , give me thine heart . hence observe , doct. that all men , especially young men , ought to give their heart unto god. in handling of this point , i shall shew , . what is meant by the heart . . what it is to give god the heart . . why all men , especially young men , ought to give god their hearts . , make some application . . what is meant by the heart ? the heart in scripture is frequently taken for the whole soul , as including all its powers and faculties ; thus mat . . this people draweth nigh unto me with their mouth , and honoureth me with their lips , there was the worship of their outward man ; but their heart is far from me ; the worship of the soul and inward man was wanting . so rom. . , . he is not a iew which is one outwardly , neither is that circumcision which is outward in the flesh ; but he is a iew which is one inwardly , and circumcision is that of the heart in the spirit , &c. and we shall find in the scripture , that every faculty is sometimes called by the name of the heart ; the understanding , eph. . . being alienated from the life of god , through the ignorance that is in them , because of the blindness of their hearts . the conscience , iob. . . for if our heart condemn us , god is greater than our hearts , and knoweth all things . the memory , luk. . . mary kept al these things in her heart . but chiefly , and most properly , the heart is taken in scripture for the will and affections , which are seated in the heart , as the understanding , memory , fancy , and imagination are seated in the head ; and thus we may understand the acceptation of the word heart in this place ; namely , for the will and affections , yet not excluding the other faculties . . what is it to give god the heart ? persons give god their hearts , when their wills make choice of him as their chief good , and they place their liking affections chiefly upon him ; when their love is chiefly towards him , their desires chiefly after him , their hopes and delights chiefly in him : persons give god their hearts , when the● open the door of these secret chambers , and let god in , and lodge him the dearest embracements of their affections ; when they give him full possession of their hearts , and set him up in the highest room ; when they give god the chief rule and command in their hearts , placing him upon the the throne ; when they engage their hearts to the lord in a solemn covenant to be his , and only his . . why all men , especially young men , ought to give their hearts unto god. r. . because god hath right to their hearts : the devil and sin have got the possession , but they have no right to the heart , they are usurpers , and therefore should be turned out ; god only hath right to the heart , and that to the heart of young ones as well as others ; young ones have not right to possess their inheritance left to them by their fathers , whilst they are under age , until they arrive at one and twenty years ; but god hath right to possess the hearts of young ones , in the years of their minority , he hath a right to their hearts so soon as they are born , so soon as they have them themselves ; and that because he hath made them , and he hath bought them ; they belong to him by right of creation , and by right of purchase : the body was form'd by god , but the soul is infus'd , and cometh more immediately out of his hand ; and it is but equal to return that to god which he hath made , to present god with the gift of that which is his own , the work of his own hands ; especially , when besides his natural right to the heart , he hath made a purchase of it , he hath laid ●own a great price for it , even the price of his sons bloud ; as the bloud of christ hath purchased an everlasting inheritance for men , so it hath purchased the hearts of men for god , to be his everlasting habitation : see this argument urged by the apostle upon the corinthians , cor. . , , ye are not your own , for ye are bought with a price ; therefore glorifie god in your body and in your spirit which are gods. god hath a double right both to to the body , and to the spirit too ; and as the heart is his by way of right , so all ought to make it his by way of tender and gift . r. . all , especially young men , ought to give god their hearts , because god doth require them ; some tacitly give away their right , by their not demanding of it ; and some things which are the right of such a man , yet are not his without a lawful demand ; but god hath not only right to the heart , but he requireth it , he maketh a demand of it ; he commandeth us to give it ; see matth. . , . thou shalt love the lord thy god with all thy heart , and all thy soul , and all thy mind : this is the first and great commandment . it is not the eye , or the ear , or the tongue , or the knee , that god careth for , but the heart ; the sincere , and supreme love of the heart , is the chiefest and most comprehensive commandment . some debts are forfeited by law , if , though they be demanded , they be not timely demanded ; but god doth timely demand this debt of the heart ; he doth not stay till men are grown into elder years , but he demandeth their hearts when they are young ; he calleth upon young men to give him their hearts , as in the text my son , give me thine heart . r. . all , especially young men , ought to give god their hearts , because god will accept of their hearts . if a man will not accept of his right , he loseth his right ; and there is no obligation upon a man to tender a gift that is despised ; but god will accept of the heart , and nothing is more acceptable than the heart , nothing is acceptable like the heart , and nothing is acceptable without the heart ; all the good language of the lips , the devotion of the knees , and all bodily exercises , is of no worth in gods account , all is flattery , all is mockery without the heart : the sacrifices under the law , although of gods own appointment , yet comparatively with the sacrifice of the heart , they were not esteemed , and without the sacrifice of the heart , they were despised ; but the heart was never despised , never refused , but readily accepted , as the most delightful sacrifice . see psal. . , . for thou desirest not sacrifice ( that is , comparatively ) else would i give it ; thou delightest not in burnt-offerings , the sacrifices of god are as broken spirit ; a broken and contrite heart , o god , thou wilt not despise . god doth not despise the heart , yea , he desireth , and delighteth in the sacrifice of the heart , when it is offered up unto him by the hands of christ , our great high priest in heaven : a heart broken and bleeding for sin , gasping and breathing after god , is very pleasing and acceptable . and as god will accept the hearts of any , so especially the hearts of young ones ; the sooner any bring their hearts unto god , the better is he pleased ; the rose is sweetest in the bud , before it be quite blown ; and the love of youths to god hath a great fragrancy , and is very sweet and delightful to him. r. . all , especially young men , ought to give god their hearts , because he doth best deserve them ; not only as he hath a right to them , of which before , but also as he is the most deserving object ; nothing is worthy of their hearts beside him , or in the least degree of comparison with him. . if loveliness do deserve love , god is altogether lovely ; this cannot be said of any creature in the world , which may be apt to draw away the heart ; the creatures indeed may have loveliness , but the loveliness of creatures is inferiour , gods loveliness is supreme ; the loveliness of creatures is defective , gods loveliness is perfect ; the creatures may have some loveliness , but god hath all loveliness ; the creatures loveliness is derivative , gods loveliness is from himself , and whatsoever loveliness the creatures have , they derive it from him ; and therefore , even that loveliness is eminently in him ; and moreover , such loveliness as is infinitely beyond that . what is the beam in comparison of the sun ? what is the stream in comparison with the fountain ? what is the drop in comparison with the ocean ? and what is creatures loveliness , in comparison with the creator's loveliness ? indeed god's loveliness is not visible , like some creatures-loveliness , because god is a spirit , and his loveliness spiritual ; but gods loveliness is not the less because it is not corporal and visible , but the more , because not so low and inferiour , and subject to alternations , as bodily beauty is as the beauty of the mind adorned with wisdom and grace , is far beyond the beauty of the 〈◊〉 of the rarest symmetry , and mixture of colours ; so the beauty of god which is spiritual , doth infinitely excell all created beauty , whether of body , or of mind . gods loveliness cannot be discerned with the eye of the body , but it may be viewed with the eye of the mind , with the eye of faith , through the illuminations of the spirit ; indeed the beauty of his face cannot be seen by any in the body , the vision of this is fit only for angels , and is reserved for the saints in heaven ; yet in his back parts there is infinitely more loveliness to be seen , than in the face of any creatures whatsoever ; if there could be a composition of all created loveliness in one person , it would fall infinitely short of the loveliness of god , in any one of his excellencies and perfections . hence was that desire of david , psal. . . one thing have i desired of the lord , that will i seek after , that i may dwell in the house of the lord all the dayes of my life , to behold the beauty of the lord , and to enquire in his temple . and psal. . , . o god , thou art my god ; early will i seek thee , my soul thirsteth for thee , my flesh longeth for thee , as in a dry and thirsty land , where no water is ; to see thy power and thy glory , so as i have seen thee in the sanctuary . . if sutableness do deserve love , there is infinitely more of this in god unto the heart , than in any thing else that any may set their hearts upon ; indeed sensitive objects are more sutable unto the bruitish part , i mean the senses , in which many bruits do excell men ; but god is most sutable to the most excellent and noble part of man , which is the soul ; he is a sutable good , and the only sutable good for the heart , because he is the only chief good ; nothing beneath , nothing besides the chief good , can give true satisfaction to the soul ; none but god can fill up the large and immense desires of the heart : the house may be filled with goods , the bags may be filled with silver and gold , the cabinets may be filled with jewels ; but none of these things can fill the heart ; the eye may be tired with seeing , and the ear wearied with hearing , and all the senses glutted and cloyed with their proper objects ; but none of these objects are sutable to the soul ; and therefore cannot fill , and satisfie its desires . earthly riches are uncertain and thorny ; worldly honours are vain and windy ; sensual pleasures are thin and empty ; and all are of short continuance , and very transitory ; and what then can they all do to give satisfaction unto a rational soul , which is a spiritual substance ? to an immortal soul , which must abide when the body is dropt off into the dust , and all these things are vanish'd out of sight , and which must live so long as the eternal god shall live . god only is the sutable good for the soul , the creatures are not so far beneath the soul , as god is above it ; the creatures have not so much emptiness , as god hath fulness ; the creatures have not such insufficiency , as god hath all-sufficiency ; he that is self-sufficient , must needs be all-sufficient ; an ocean surely is sufficient to fill a bucket or a nut shell : though ten thousand worlds are not sufficient to fill one soul ; yet one god that is all sufficient can fill ten thousand worlds of souls . it is a great expression , eph. . , . now to him that is able to do exceeding abundantly above all that we ask or think , according to the power that worketh in us ; to him be glory , &c. he can do above , abundantly above , exceeding abunantly above ; in the original the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , above abundantly , he can do infinitely beyond , not only our prayers , and what we can ask ; but also our conceptions , and what we can think ; we may ask for great things , mountains of gold , seats amongst the starrs , the most delicious things for the sense ; but god can do more than this for us ; and if he doth not give such things , because they are not so good , he giveth that which is better ; a little true grace is beyond all ; and god can do beyond what we can ask in spiritual riches ; the riches of glory are exceedingly abundantly beyond the riches of grace ; we may conceive and think more than we can have confidence , or find words to ask ; but god can do for us beyond our either desires or thoughts ; yea , there is more in himself than we can imagine : god is a fountain of goodness , which is alwayes running , overflowing , and ever-flowing ; he is a treasury of all good things , which can never be exhausted and emptied . surely then god is the most sutable good for the heart , and most deserveth the heart . . if love do deserve the heart , and call for return of love , surely god hath infinitely more of this , than any else ; none can match him in loveliness , and none can match him in love : see iob. . . god so loved the world , that he gave his onely begotten son , &c. god so loved the world ; how did he love the world ? there is no comparison to set it forth by , nothing great enough to express it , it is too big to be put into the scales with any creature-love , except you would weigh vast mountains in one balance , and a light feather in the other ; yea , i may safely say , that the smallest dust on the ground , or the least more that flyeth in the air , may better be compared with the whole globe of the earth for weight , than the love of any creature can be compared with the love of god to mankind ; and therefore if you ask how god loved mankind , the answer must not be by a comparison , for it passeth comparison , and it passeth comprehension : but it is set forth by the expression of it , in giving his onely begotten son for men , that believing in him , they might not perish , but have everlasting life ; here is love , not in word so much as in deed ; love in a love-token , in a gift , and such a gift as is unvaluable ; a gift so necessary , as without which , eternal ruine could not be avoided ; so beneficial , that by it ; and with it , eternal life and happiness is obtained . gods love is so great , in giving his son , that when the apostle iohn doth speak of it , he telleth us not onely that god hath love , but that god is love , ioh. . , , . god is love ; in this was manifested the love of god towards us , because god sent his onely begotten son into the world , that we might live through him . herein is love , not that we loved god , but that he loved us , and sent his son to be a propitiation for our sins . creatures have love , it is a quality in them , and hath degrees ; the highest capacity which we have for love is but as it is a quality , and even in that which we are capable of , we are deficient , whilst in this world ; but love in god is not a quality , for a quality is an accident , and there are no accidénts in god ; and therefore it is his essence , he is love ; there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a depth in the expression , which we cannot fathom . if the apostle cryeth out , rom. . . o the depth of the riches both of the wisdome and knowledge of god! how unsearchable are his judgments , and his wayes past finding out ! we may also cry out in an extasie of admiration , o the depth of the riches of the goodness and love of god! how unsearchable are his mercies , and the wayes of his grace past finding out ! apprehend we may something of gods love , but comprehend it we cannot . who ever did , or could look into the depth of gods heart ? the heart of man is deep , but the heart of god is far deeper ; and indeed , in comparison with god , the streams of our love are but small brooks , and shallow rivulets , unto the dep current , and bottomless ocean of love in the heart of god to sinners , through jesus christ. gods love is first , free , tender , unchangeable , from everlasting to everlasting : but i must not lanch too deep into this subject of gods love , which in many discourses of those that have the most raised apprehensions , and sweetest tasts of it , cannot be set forth with any sutableness unto its greatness . now such love of god surely doth deserve the heart , and the return of the choicest and chiefest affections which the children of men can possibly present him withall . love doth usually draw forth particular , and endeared love , more than loveliness ; but when such infinite loveliness , sutableness , and withall such infinite incomparable love , do meet in one god , surely we must say that he is the most deserving object for the love. r. . lastly , all , especially young men , ought to give god their hearts , because he will best use their hearts ; their hearts will be abused by any thing they give them unto , except it be god alone . if they give their hearts to the world , it will debase and degrade them ; but if they give their hearts unto god , he will advance and ennoble them ; if the creatures have their hearts , they will impoverish them , but if god have their hearts , he will enrich them ; if sin get their hearts , it will deform them , but if god get their hearts , he will beautifie them ; if lust be received into their hearts , it will defile them , but if god be received into their hearts , he will cleanse them . if god have not the heart , the devil , and the world , and lust will possess it , and be sure they will abuse it . better it is a thousand fold to entertain god into the heart , than any other inhabitant , he having promised to dwell where he is entertained , cor. . . for ye are the temple of the living god , as god hath said , i will dwell in you , and walk in you : and be sure he will use the hearts well where he dwells . the devil and lust make the heart a dungeon , but gods presence maketh the heart a palace ; god hath two palaces , the one is the highest heavens , the other is the lowest hearts ; and where god dwelleth , he will bring his own furniture ; he will throw out of doors the rotten furniture of sin , which he findeth , and bring in the furniture of grace , he will , as it were , hang the heart with the rich tapistry , and curious embroidery of the spirit , that he may take delight in his habitation , adorned with his own ornaments . and he will bring in his own provisions too , and feast them with his love , and the most kind expressions thereof , which shall yield such peace and satisfaction , such comfort and sweetness , and sometimes such ravishing joyes , as have not entred into the hearts of the carnal and worldly to conceive . moreover , he will watch over the heart , and defend it from many mischiefs and dangers , from many snares and temptations , from many sins , and those ruines which sin doth lead the ungodly unto . to conclude , by the grace which he giveth the heart here , he will qualifie and prepare it for glory hereafter ; and at length , when the soul now given to him , shall be separated from the body , it shall not want an habitation , for he will receive it into the dearest closets , and eternal embracements of his love. surely then god will best use the heart , and therefore all should give their hearts unto him. the application . vse . by way of information . hence learn , that none have the dispose of their own hearts , none have liberty to ●ive their hearts as they please ; to choose , or ●ove , or desire , or delight in what , and in whom ●hey please . it is the speech of the ungodly , psal. ● . . our lips are our own , who is lord over us ? ●nd it is a more ungodly speech to say , our hearts are our own , who is lord over us ? there is no●hing which any can call their own , properly and ●trictly , except it be sin ; whatever any are , or ●ave , they owe it unto god , from whom they ●ave received it ; but above all , god claims his ●●ght to the heart , and he is most jealous of the heart , and none may give away their hearts from him . . learn here , god hath disposed of our hearts better than we could or would dispose of them our selves : if god had not directed our hearts to himself , and commanded us to give them to him , we should foolishly dispose of them unto inferiour things , which are wholly unworthy of them , and which would wofully abuse them ; as all such do dispose their hearts who give no heed unto this command . . learn here , that god hath made that to be our duty to give our hearts to him , which is our great privilege , that we may give our hearts to him ; this commandment surely is not grievous , but most reasonable and sweet ; god is not beholding to us for our hearts , but we are beholding unto him that he will accept of them . . learn here the difference between the wicked and the righteous ; the difference doth not lye in their riches ; for when many of the righteous be poor in this world , multitudes of wicked men do abound in wealth ; it doth not lye in worldly grandeur and dignity , usually the wicked are advanced to the highest seat of honour , and are esteemed when the righteous are low , and under disgrace : it doth not lye in their food and apparel ; div●● is arrayed in purple , and fine linnen , and fareth deliciously every day , when lazarus lyeth at his gate , hungry , and in rags . it doth not lye in any beauty and strength of body , in any natural parts or acquired abilities of mind ; some that have very foul insides , are outwardly fair and beautiful ; and many are ignorant of the mysteries of salvation who are great scholars in other things , and of high esteem for worldly wisdom and prudence ; when the righteous , many of them , have a contemptible outside , and are of very mean natural , and acquired abilities . but the difference between the wicked and the righteous , and that wherein the righteous do excell all the wicked in the world , is in the disposing of their hearts ; the wicked give their hearts to the creature , some to the dung of earthly pelf , others to the filth of sensual delight , others to the wind of worldly esteem ; some give their hearts to their friends , others to their lands , others to their hawks and hounds ; and all the wicked are of such a low and inferiour spirit , that they let their hearts sink beneath themselves , unto something that debases them ; but the righteous they lift up their hearts to him that is above them ; whereby they are advanced , they dispose their hearts unto god , who is the chief good ; when the stream of the wicked mans affections runneth downwards , theirs runneth upward ; and surely of all others they have the greatest wisdome , and true heigth and nobleness of spirit , whose hearts are raised so high , as to be joyned unto the lord. vse . . for reproof of such as give away their hearts from god ; and are there not too many such in this place ? god hath your ears sometimes , and your lips , and your knees sometimes , and your bodies , it may be , are often presented before him in the outside of religious duties ; but hath god your hearts ? have you presented god with this gift ? with this sacrifice ? without which , all other sacrifices of your lips , and outward devotion , are but a vain oblation ; yea , despised , and an abomination unto him ? young men , you are dispos'd of by your friends , some to this calling , and some to that ; but friends have not the dispose of your hearts , you have dispos'd of them your selves ; and have not too many of you dispos'd away your hearts from god unto the creature ? hath not vanity and the world , and some foolish , filthy , and deceitful lust the chief room and possession of your hearts ? god hath called for your hearts , but you have not hearkened ; god hath knocked at the door , but you have not opened ; he hath in his word , and by his spirit , woed for your chiefest affections , but you have hitherto given him a denial and repulse ; when you have listned to the devil , and readily opened your hearts to the world , and given forth of your dearest loves and delights to the creatures ; you have been deaf unto god , and your hearts shup up against him , and foolishly with-held your affections from him . consider your great sin herein . you that give away your hearts from god , are guilty of heart-idolatry ; that which you chiefly love , and desire , and delight your selves in , is your god : if it be meats and drinks for your belly , your belly is your god , philip. . . whose god is their belly : if it be gold and silver , and the riches of the world , riches are your god : and therefore covetousness is called idolatry , col. . . covetousness which is idolatry . whatever it be that you supremely love , that is your god , and the idol of your hearts , if it be any thing beneath , and beside the true god. and can any of these gods hear your prayers ? can they save you in your troubles , if you call upon them ? can they deliver you from wrath to come ? can they abide with you , to be your eternal portion ? . you that give away your hearts from god , are guilty of spiritual adultery ; your maker is , or should be your husband , and you go a whoring from him , when you give your hearts chiefly to any person or thing besides him ; you commit spiritual adultery with any creature which you receive into the embracements of your dearest affections ; and therefore such whose hearts are chiefly addicted to the world , and to its friendship , are called adulterers and adulteresses , iam. . . ye adulterers and adulteresses , know ye not that the friendship of the world is enmity with god ? . you that give away your hearts from god , are guilty of great injustice ; your hearts do of right belong to god , as hath been proved ; he hath made them , and he hath bought them ; and you may as justly give away money which belongeth to another , or goods which belong to another , or house and lands which belong ao another , as give away your hearts to any other , which do of right belong unto god. . you that give away your hearts from god , are guilty of great folly ; you are hereby not only unjust towards god , but you are injurious towards your selves ; god hath not need of your hearts , but you have need to give them to him ; your loss is great , by with-holding your hearts from god , you lose the heart of god which you should have in exchange ; you lose the favour of god , which is infinitely beyond the favour of men ; you lose the peace of conscience , which is the souls feast ; you lose the joyes of the holy ghost , which are unspeakably sweet and glorious : you love all that communion with god , and communications of the richest spiritual supplies which you might have from god , if you gave your hearts unto him ; hereby you lose your souls , which is the greatest loss ; you lose your salvation , and the eternal crown and glory which you are capable of . and what do you gain by giving away your hearts from god ? you look indeed for great satisfaction and delight , and a happiness which the things you chiefly desire and love should yield unto you ; but be sure you will come off with disappointment , none of these things can give that which they have not ; something indeed you will gain by giving your hearts to the creatures ; namely , deep wounds of conscience , heart-piercing sorrows , smarting scourges sometimes of afflictions ; or if your life be more pleasant , and conscience for a while asleep , at your latter end you are like to be utterly consumed with terrours ; or if you be not awakened then , be sure you will be awakened in the flames of hell. fire and brimstone , and a horrible tempest of gods wrath , and most dreadful indignation , shall be the eternal portion which you will gain by your preferring the creature above god in your affections . and what can be more foolish , more injurious to your selves than this sin ? vse . for exhortation of all men , especially of you that are young men , to give your hearts unto god. this is the first day of the new year , and some of you do bring new-years gifts to one another , be perswaded to present god with the new-years gift of your hearts ; the devil , that old serpent , and the world , that old cheat , have had your hearts all the old year ; and some deceitful lusts have hitherto gained and possessed your affections ; be perswaded to call off , and pluck your hearts now at length out of the hands of these enemies , which seek after your destruction , and to offer them up unto god for a new-years gift this new-years day , and as a new and living sacrifice which will be very acceptable unto god , who is the god of your salvation . some of you have nothing of your own , which you can give unto men , without wronging your masters , or your parents ; but all of you have hearts of your own , which you may give to god , and which you cannot keep from him , without wronging him , and wronging your selves too . young men , it may be you have given your hearts to delight and pleasure , the goddess which most in the world do adore : but sit down and consider , whether sensual pleasure , doth deserve your hearts ; you have tasted a little of its sweetness , and hope for a great deal more ; yea , so much as shall give satisfaction and contentment ; but you will find emptiness and vanity in the enjoyment , bitterness and misery to be the consequent of that pleasure which your hearts do so much love and desire . solomon , who had as great a confluence of creature-delights , as any man living , and upon trial , had found all to be vanity and vexation of spirit in the issue , doth from his own experience , warn young men against indulging the flesh , and giving their hearts unto any sensual-delights : indeed he seemeth in his first words to give allowance to young men to take their pleasures , and to walk in this way of their hearts ; but his speech is ironical ; for withall he tacitly intimates unto them how dearly they should pay for their pleasures , when god should bring them unto judgment , eccles. . . rejoyce , o young man , in thy youth , and let thine heart chear thee in the dayes of thy youth , and walk in the wayes of thy heart , and in the sight of thine eyes ; but know that for all these things god will bring thee unto judgment . as if he should have said , young ones , be as merry and frolick as you list ; take your fill of sensual pleasures if you think good : smell at every flower ; suck at every breast ; taste and feed on every dainty dish ; drink , and drink deep of every sweet cup : bathe your selves in the streams of all creature-delights ; run into every pleasant embracement ; melt away in soft pleasures ; indulge your sensual appetite to the height ; gratifie every lust to the full ; withhold from your selves nothing which is pleasing to your flesh ; do whatever seemeth good in your own eyes ; be chearful , and rejoyce all your youthful dayes ; seek , gather , and enjoy with all freedom whatever is delightful to your hearts , or pleasant to your eyes : this do , if you think good , and that it is your interest : bvt know , that for all these things god will bring you unto judgement : believe , remember , and seriously consider , that there is a day of reckoning not far off , a day of judgement coming , when you will be called to an account ; and when all your delights and pleasures will vanish like the cloud , and be fled for ever out of your sight ; then your most sweet delights will be turned into gall and wormwood ; then horrible pain and everlasting torment will take the room of your momentany pleasures ; and as you like the one , so indulge your selves in the other . or it may be , it is the honour and esteem of men which too many of you that are young are most enamoured with , and have addicted your hearts unto ; some of you , though you have not the golden chain about your neck , have gotten the chain of pride and ambition about your heart , whereby it is captivated and led away from god unto any kind of practices , which may likely get you a name , and lift you up in others esteem : and is it not to be feared , that some of you make use of religion as a footstool to raise you a little higher , or as a stirrup to advance you into the seat of some kind of repute , and as a cloak to cover ambitions designs ? and is any kind of honour , either amongst the ungodly , or the religious , worthy of your hearts ? doth it deserve the highest room in your affections ? is it fit that pride should sit in the throne which doth belong to god ? your affections are hungry , will they be satisfied with wind ? if they be filled sometime , will they , can they herewith be satisfied ? do you not lose honour , by loving it and desiring it inordinately ? and that higher honour than the honour which you may desire , but never attain unto ? i mean , do you not lose the honour and esteem of god , which is infinitely beyond all the highest honour and esteem of men ? honor est in honorante , honour is not in him that is honoured , but in him that honoureth ; and is that so amiable which is not in your selves , but in anothers breast ? or if you do desire honour , is worldly honour the most desirable , which is of all things the most uncertain , and most inconstant ? is any honour so sure and so great ; as the honour which the great jehovah hath for all that truly love and fear him ? and what sweetness can you really find in others good esteem of you , when you have so much reason to dis-esteem your selves ? must not their esteem of you be for low and inferiour things , which are not praise-worthy ? or else must not their esteem be built upon a mistake ? and can you take any great comfort in others mistake ? can this be a happiness and chief good for a rational soul ? suppose that your ambition were gratified , and you advanced not only in esteem , but also in a high place of dignity ; are not all high places very slippery ? and by how much your place is the higher , would not your fall be the lower ? if you were kings or emperours , death would quickly turn off your crowns , and pluck your robes off your backs , and your scepters out of your right hands . and what honour do the worms give to the bodies of great ones , when they are brought down to the dust ? what honour will god give to the souls of wicked great ones when they are out of the body ? what honour will the lord jesus give to such at the last day , when he appeareth with his glorious train of angels , to judge the world in righteousness ? will not all the honour of wicked men be then turned into shame , disgrace , everlasting contempt , and confusion of face ? and is it good then to set your heart upon honour instead of god ? or , it may be , young ones , your hearts are not upon the wing to carry you either to the mountains of pleasures , or the mountains of honour ; but they are groveling upon the earth ; you are got under it , and are digging for mines and treasures there : i mean , that possibly your hearts are most addicted to the gain of earthly riches ; and are they more worthy of your hearts than god ? can they yield more satisfaction unto you , or abide more surely by you , than those pleasures or honours of the world , which i have been endeavouring to disgrace ? if you had gold like the dust , and silver like the sand , and jewels like the stones of the field ; if you had as much wealth as your hearts could wish , could you find the contentment your hearts do desire in any of these things ? besides , if riches in great abundance could give contentment , ( which they cannot ) are you certain to get such abundance ? hath the world treasures enough to enrich all that so dearly love and desire it ? are not the times hard ? is not trading low ? is it not with great difficulty that any do get an estate ? do not such as will be rich run themselves into temptations and snares which entangle them , and enslave themselves to many foolish and hurtful lusts , which at length undo them , and drown them in perdition and destruction ? tim. . . read , and consider what the wise man speaketh , prov. . . wilt thou set thine eyes upon that which is not ? for riches cerainly make themselves wings , they flee away like an eagle towards heaven ? will you set your hearts upon that which is not , that is , which is not what it seemeth to be ; or which is of so short continuance , as if it had no being ; riches certainly make themselves wings , like eagles , and are flying away from you ; and will you make your selves wings like eagles , and fly after them ? are you like to overtake them when they are upon the wing to be gone ? and when they are gone upon the wing , will they return again ? or if they should abide so long as you abide ? will not death make wings for you e're long , upon which , willing or unwilling , you must flee away , and leave all your riches behind you ? think how death will strip you of all your wealth , and bereave you of all your riches ? naked you came into the world , and naked you must return ; and think how grievous it will be for you to part with those things unto which you have given your heart ? will it not be a tearing to your hearts to be disjoyned from that unto which they are now so glewed ? and when withall you think that you must not only leave all that you so much love , but also that you must go to a place of most exquisite and eternal torments in hell , which you so much fear ? let me then perswade all of you , especially you that are young men , to call off your hearts from all these things , which the devil makes use of as baits to catch hearts withall , as snares to entangle and captivate affections ; look to the hook through the bait ; look to the prison , whither the devil , in such chains which he hath laid upon your affections , is leading you ; withdraw your hearts from the world , and every thing therein , and now present it unto the lord : the lord hath sent me this day to woe your hearts , o , that i could win your hearts for him you are young men , and most of you ( if not all ) single men ; suppose that the most lovely young woman that ever your eyes beheld , of such stature , feature , and exact mixture of colours , as you never before saw one so beautiful ; suppose her birth and dowry to be far above you ; suppose her humble , like the ground , and of the sweetest disposition , that she had none like her ; and this person should make tender of particular and most ardent love unto any of you , and be willing to give her self , and all that she hath unto you ; only did expect a return of love on your part ; i suppose there is not any of you who would refuse and with-hold your love. but what is any creature in comparison with god ? not so much as the dust upon the ballance : his excellencies are infinitely beyond compare and comprehension too . i have set forth the loveliness of the lord , as infinitely exceeding all creature - loveliness : i have set forth his sutableness unto your souls ; and withall his infinite love , and by me he maketh tender of himself , and his love unto you , unto the meanest and most unworthy amongst you , but he looketh for a return of love on your part ; by me he calleth for your heart : think what an indignity it will be to the lord , what a folly and injury to your selves , should you refuse and withhold your hearts from him . god doth by me call for your hearts , they are his due ; if any else can claim such right to them , let them have them : if any else do so much desire or deserve them , let them have them ; if any else will so well use them , let them have them ; if any else can so advance , beautifie , enrich , satisfie and fill them with such peace and joy , let them have them ; no , no there is no person can do it ; nothing can do it in this world ; and will you still with-hold you hearts from god ? why are you so backward to bestow your affections upon god ? why so loth to give your hearts to him that hath given you your hearts ; given you all that you are , all that you have , that hath given his son for you , and proffereth to give his son to you ; and with him pardon and peace , and many special favours here , and the kingdome of heaven hereafter ? what do you say , young men ? shall god have your hearts or no ? god doth not only call for them , and will accept of them , but he is loth to be denied ; he doth by me entreat and beseech you , that he might have them . in his intreaties of you , that you would be reconciled to him , he doth intreat you to give him your hearts . god is reconciled to you , when he giveth to you his son ; and you are reconciled unto him , when you give him your hearts ; then your enmity against him is laid aside ; and see gods intreaties by ministers for this thing , cor. . . now we are embassadours for christ , as if god did beseech you by us , we pray you , in christs stead , be ye reconciled unto god. hear o heavens ! wonder , o angels ! admire , o saints ! be astonished , o sinners ! be confounded , o devils ! that god should not only be willing , to accept of hearts , but desire them ! not only call for them , but intreat for them ! that god should intreat ! intreat his creatures ! intreat sinners , traytors , rebells ! persons so mean , so vile ! when he hath no need of them , that he should intreat for hearts , as if he were beholding to them to give them ! o wonderful ! wonderful condescention ! although you have stopped your ear so long , and refused your hearts so often , yet the lord doth still intreat , and he would fain prevail with you for this gift , so beneficial , not to him to receive it , but unto you to give it . upon my knees , ( if that would do ) i would beseech you in the name of my lord , that you would give your hearts unto god : methinks you should not shut your ears to such kind invitations ; or when your ears are open , methinks you should not shut your hearts against the lord , that standeth at those doors and knocketh , and intreateth you to let him in , and give him room there . methinks that grief should now arise against those base , filthy lusts , which are got into the room of god , and desire should step forth , and invite the lord in , to take possession of that place which is due . methinks your hearts now should begin to open unto god , and the everlasting gates of them should be lifted up , that this king of glory might be entertained , and exalted , and enthroned within you . methinks hatred should now arise in your hearts against sin , and a contempt of the world , with all the vanities thereof ; and a fire of love should now methinks begin to enkindle within you . look , young men , look upwards , do you see nothing ? take up the glass of the word , and through this perspective cannot you see the lord of heaven , full of marvellous , and most ravishing beauty in his face ; full of most free , tender , incomparable , and incomprehensible love in his heart ? if you can see but little , beg the eye of faith , and light of the spirit , and then you will see wonders , wonders of beauty , and wonders of love : and do not your hearts yet begin to move towards god ? what do you say , young men ? how many of your hearts may i gain for god this day ? methinks every one of you should be ready to say , here 's my heart for the lord ; and here 's my heart for the lord ; and here 's my heart for the lord. will you now all of you engage your hearts in covenant to the lord ? will you now withdraw your hearts from the world , and all its lusts which hath usurped them ; and making choice of god for your chief good , devote your hearts , with your whole man to him , to be his , and his for ever . consent heartily unto this , young men , and the thing is done ; your hearts are god's , and god is yours , and yours for ever . and if you would give your hearts unto god ; . you must give them presently , delayes are dangerous ; if you refuse now , you may never be ask'd for them any more ; this may be god's last call , it may be now you have some movings and strivings of the spirit for your hearts ; if you do not now hearken and yield , god may withhold his spirit for the future , and never strive with you more . . you must give them freely , don't think god is beholding to you to give them ; but that you are beholding to him that he will accept of them . . you must give them fully ; don't reserve any room in them for sin , and harbour any base lust in any corner of your hearts . . you must give them resolutely ; with full purpose never to retract this gift ; gods gifts of his grace to men are without repentance ; and so must be your gift of your hearts unto god : and if the lord doth get your hearts this day , i know he will get all ; the heart being the commanding part ; put your selves under god's command ; hereby you will be in safeguard from the worst of evils ; i mean , the reign of sin , and tyranny of the devil here , and the damnation of hell in the other world ; hereby your hearts will be near to gods heart whilst you live , and they shall be brought nearer to him when you die ; when absent from the body , they shall be present with the lord in glory , and abide with him to eternity . finis . machiavil's advice to his son newly translated out of italian into english verse by r. l., esq. machiavelli, niccolò, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing m estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) machiavil's advice to his son newly translated out of italian into english verse by r. l., esq. machiavelli, niccolò, - . l'estrange, roger, sir, - . p. printed for t. burrel, [london : .] caption title. "abriged from the uncasing of machiavil's instructions to his sonne." cf. blc. translated by sir roger l'estrange. cf. blc. reproduction of original in bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng young men -- conduct of life. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion machiavil's advice to his son . newly translated out of italian into english verse . by r. l. esq come hither son , and learn thy fathers lore , it is not now as hath been heretofore : for in my youth no man would read to me , that now in age i can deliver thee . if thou wouldst be a man of much esteem , be not the same whatever so thou seem ; speak fair to all , be courteous , gentle , kind , but let the world know nothing of thy mind . let slip no time may be for thy avail , but trust no friend , for faith begins to fail . refuse no gift to fill thy coffers full , the wisest poor-man passes for a gull. be temperate in effect , sober in talk , and often make a solitary walk . fickle conceits commit to memory , for written lines may lye in jeopardy . affect no follies , do no quarrels move ; and if thou love , thy self fail not to love . have ears for all men , but confer with few , and count fair words to be but as a shew . follow the time , find humours , flatter pride , and praise the groom , but only please the bride . promise enough but not perform too much , but with thy betters evermore keep touch . strive not with great ones , meddle not with small , for trifles trouble not thy self withall . frequent the church , make show of great devotion ; and be not bashful to receive promotion . look big at beggars ; wear thine own cloaths neat , and spend not too much money on thy meat . break jests on cowards , but take heed of knaves , and love no bawds , for they are beastly slaves . be perfect in arithmetick's close art , in all accounts to make a saving part . stand not to stare upon a peacocks tail , who if he see his legs will stoop his sail. when iack daws chatter , let their language go , better be silent than to prattle so . observe the lyon , do not stir the bear , and love the vvolf , but only for his hair. learn of the ass to bear , the dog to wait , and of the ape to counterfeit conceit . catch not at flyes , they are but swallows food , but love the meat that nourishes the blood. feed like the wolf on blood whilst it is warm , he is a fool that feels anothers harm . yet seem as kind as she that seems to cry , to see him sick that she could wish to dye . take heed of interest , hell , mortgage no land : and from assurance ever keep thy hand . take no mans word , for coin is hard to get , it is a custom now to pay no debt . learn to get riches by the beggars purse , the fox fares best , when geese begin to curse . work all the week for profit every way , but keep thy conscience for the holy-day . pry into trades , to traffick , train , and trick , and live not by the dead , but by the quick . and if thou be a courtier , know thy place ; but do not starve for only show of grace : but let thy profit answer thy expence , lest vvant do prove a woful patience : and thou do prove the proverb often told , a careless courtier young , a beggar old . if that thou be a scholar , and canst preach , and knowest how the vulgar sort to teach ; let never conscience at thy profit knock , but sheer thy sheep , and fleece anothers flock , for be thou poor , what e're thy preaching be , thy parish will not care a pin for thee . if that thou be a souldier , serve for fame ; but let thy golden pay maintain the same : for he that spends more than he gets by fight , shall be a beggar , though he be a knight : if thou a lawyer be , then know the right : but keep thy client in a coming plight . for how canst thou a hearty pleading hold , if that thy tongue be not well tip'd with gold ? and rich attir'd thou shalt have room to stand , and plead the cause , what e're thou hast in hand . but barely clad , and come in poor array , thou maist perhaps have hearing at dooms-day . for though the law be right , and judge be just ▪ yet with the rich the beggar may not thrust . if thou a merchant be , then know thy trade , and of thy wars what reckoning will be made . and be not lavish in a lewd expence : lest bankrupt prove a bad experience . if that thou be a crafts-man , know thy pains , and let no ale-house eat out all thy gains . for if expence above thy getting go , thou wilt be quickly in the beggars row . what says the crafty clown in clouted shoes . time was ordain'd to get and not to lose . what though the poor lye starving in the ditch , it is the dearth of corn makes farmers rich . wear not thy shoes too short , nor cloak too long ; use thy friends well , but do thy self no wrong . abandon fools , make much of rising wits ; but favour most that most thy profit fits . sit not up late unless it be for gain , for want of sleep is hurtful to the brain . come not at brawls , no quarrels see thou make , in a whole skin 't is best thy sleep to take . go not to sea , whilst thou mayst live at land , lest scaping rocks thou fall upon a sand. be sociable in every company ; but have no hand in any villany . converse with strangers , and learn languages , sound their estates , but not their carriages . know their diversities of wares , their worth and prices , but trouble not thy self with vain devises . aim still at profit , how so e're it grow , make the wind serve thee whereso e're it blow . for 't is this wealth , this profit , and this gain ; that dies the colour evermore in grain . learn the physitians and the lawyers fee , and for thy profit speak as fair as he . promise the one good speed , the other health . in any course 't is good to gather wealth . learn all diseases , and their several cures , and care not what the patients heart endures . but give him one day grief , another ease , not as his patience but his purse doth please . learn cards and dice and any cheating play , that may bring in thy profit any way . learn how to stop a card , or cog a dye ; but shift it cleanly from the gamesters eye . at ruff and trump , note how the dealer rubs , there is no pack without the knave of clubs . dandle the child , grow inward with the nurse , and think no slavery base that fills the purse . laugh with the leacher at maidens bashfulness ; and with the chaste at fleshly filthiness : and with the spend-thrift at the misers bags , and with the miser at the beggars rags . learn all religions , be of every sect ; but chiefly to thy profit have respect . in sum , of what estate so e're thou be , learn to be rich , for that will hold with thee . perswade a slave he is a gentleman , though he be crept out of the dripping-pan . it is no matter , if his purse can bear it , his rascal pride will never blush to hear it . perswade a clown that he is half a knight , and that his wealth deserves the place aright : and his maid marrian , with her vvainscot-face , might be a lady , but for want of grace : and make her think that she is half a queen , and scarce on earth is such another seen ; for virtue , beauty , vvit , shape and feature ; though heaven knows she 's no such kind of creature . thus if thou her applaud , it is no matter ; he is a fool , for profit , cannot flatter . commend a souldier when he is in crowns , and swear a knight must govern over clowns . in many battels , how he honour won , although , poor coward , still away he run . but yet thy flattery be sure so to frame , that thine may be the gain , though his the fame . commend the lawyer , and his studies reading ; admire his judgment , and extol his pleading . but flatter so that if he get a fee , thou mayst have on 't a share as well as he . follow a bishop with a world of praise , and make him as the load-star of thy days ; admire him , and extol him to the skies , but so that thou mayst get a benefice , a vicaridge cure , a clark-ship , or some such as will return thee profit small or much . commend the merchant , honour his adventure , vvho gets his vvealth by danger , not indenture ; commend his trade , his traffick and his truth , the honour of his age and toil of youth ; but yet with all be sure to flatter so , that to thy purse no price of mony grow ▪ but on his board thy trencher may be laid , or borrowed money never to be paid . and tell what lack ye , that he lacks no vvit. but for his head that he deservs to fit on higher seats than the church-warden's stools : for he has more wit than a thousand fools ▪ but yet in feeding of his idle vain , be sure to pick out some old privy gain . a rapier , dagger , stockings , boots or shoes , something does well , though beggars must not chuse . tell mistriss minkins , she that keeps the shop , she is a ship that bears a gallant top ; she is a lady for her lovely face , and that her countenance hath a princely grace . her eyes divine , commanding thy devotions , though they in truth do watch each others motions . tell her , her breath perfumes the very air , though it be nought but powder in her hair. then bite the lip , and wink , and hang the head , and give a sigh , as if thy heart were dead : and shew strange passions of affections sense , that she may pity , love sir reverence . but let the issue of this cunning be , that from her purse some profit come to thee . a piece of sattin , fustian , or some stuff , a ●alling band , or a three-double ruff , a hat or shirt , a cloak cloth or a ring ; knives , purses , gloves , or some such pretty thing : for somewhat has some savour , 't is the gain that still invention gives the sweetest vain . why tell a cobler he is half a king , when on his patches he can sit and sing , and knock his last , and whet his cutting knife , there is no kingdom to a merry life : but yet in telling of thy idle tale , be sure at last to get a pot of ale. for this same nothing brings no world about , better play small games then be quite shut out . if that thy wife be fair , and thou be poor , let her stand like a picture at thy door ; where though she do but pick her fingers ends , fair eyes , fond looks will gain a world of friends : play at bo-peeps , see me , and see me not , it comes off well , that is so closely got . and evermore , i say , well fare th' event , that pays the charges of the house and rent . but if thy wife be old , thy daughter young , and fair of face , or fluent of her tongue ; if by her sutors silver may be had , bear with small faults , the good will help the b●d . if thy maid-servants be kind-hearted vvenches , and closely make kind bargains on thy benches : if by their plasures may thy profit grow , vvink at a vvanton ; who hath not been so ? make love to twenty wenches in a day , but let no eye-lids lead thy heart away . but when thou find'st good store of lands and gold , then lay in close to purchase a free-hold , and be not squeamish at a nice conceit , that may persuade thee from a pleasing bait : though she be toothless , aud six-score years old , she makes up all defects that has but gold. get all contentment that the world can give , for after death who knoweth how we live ? come not within the verdict of a jury , nor yet approach a tyrant in his fury ; plot for a pudding , or a peice of sowse ; the cat would never watch but for a mouse ; the fox would never hunt but for his prey , and workmen but for gain would play all day . it is this wealth , this profit , and this gain , that makes the labourer sing away his pain . if thou be rich , and hat'st anothers pride , that he may go afoot , and thou may'st ride , find means to feed his swelling humour so , that high conceit may above compass go : till fortune's frowns do so his folly check , that male-content do after break his neck . then lay in for his lands , his goods , his place : but still be sure to keep thy self in grace , and make no conscience to attend on him , to keep the door where divels dance within ; find a rich heir , and note his disposition , how he is given to baseness or ambition ; and with thy lending lay his land aboard , that he may be thy slave , and thou his lord. if that thy friend do lack a little wit , and in his humour have an idle fit to take a wife , and use thee for his woing , speak for thy friend , but for thy self be doing . for every friend is to his friend a debter , to love him as himself , but that no better . but for thy self , if thou hast got a wife , make shew to love her dearly as thy life ; though for thy quiet thou could'st be content a little charge were at her burial spent ; and let that charge be of thy grief the ground , for many wives are better lost than found . but if thou run into the second matching , be sure take heed , for fear of cunny-catching ; who in their hold will undermine so fast , they 'l leave their lordship like the land of waste : suspect thy wit , be weary of thy will , and learn to spare , but never learn to spill . part with no coin but upon good condition , with humble count'nance shadow thy ambition , creep , crouch , and kneel , until thou be aloft , but then fit fast for fear thou fall not soft ; be rich , i say , ( my boy ) be rich and wise , gold is a precious mettal for the eyes ; gold is a cordial to a drooping heart , infusing virtue into every part ; gold bringeth wisdom , courage , and doth raise the spirits , and renews the old mans days . why , rich men have much mony and gay geer , in goodly houses , and most dainty chear ; fair wives , fair pictures , plays and morrice-dances , and many cheats that come by many chances : fine civet boxes , sweet perfumes and waters , and twenty other such-like kind of matters : while the poor man that pines for want of friends , may sit and sigh , and pick his fingers ends , and every morning wash his face with tears , and wipe his blubber'd cheeks with shriveled hairs . and walk abroad for sorrows recreation , or starve himself , or feed on contemplation , make curt'sie to the shadow of a lord , and all to get a look , or half a word ; blush and fall back when gay folk come in place , and start to look a lady in the face . if thou talk'st to the air , where no man heares thee , or plod'st alone where no man will come near thee , and chuse recording of a heavy care , thou may'st feed long upon a hungry fare ; till some good knight or learned gentleman , that will not be a machevillian , but can make uses of afflicted brains , and gather profit from their toiling pains , may hap to grace thee with a countenance , give thee a blew-coat with a cognizance ; an old cast doublet , or a paire of boots , feed thee with brown-bread , small beer , herbs and roots , and now and then perhaps a piece of meat , that scarce a man would give a dog to eat : or after haply some good service done , make thee a tutor to his youngest son. laugh at these fools , and speak in scorn of pelf , yet care for nothing but t' enrich thy self . for those do say that do of wise things treat , if thou be rich , thou quickly wil't be great . think no man wise but he that gathers wealth , and keeps a dyet that preserves the health . travel with ease , take heed of taking cold ; what makes more cheerful than full bags of gold ? commit no secrets to thy second self , for never yet was ape but plaid the elfe . set snares for woodcocks , pitfals for small birds , and catch a fool with nothing but fair words . kill not a fly , and let a flea alone , that sucks the blood , but never hurts the bone. ' file not thy fingers with a filthy slut , and ride not often on a gall'd-back cut. fear not a shadow , but avoid a danger , and do not keep a jade at rack and manger . disswade no princes from their choice of pleasure , nor a rich miser from his love of treasure : if he be rich , whatever-so he be , seem in thy humour to be just as he ; if he be poor , then let him beg alone , it is a trade that few grow rich upon . learn to know kingdoms , nations , and their natures , their laws , their judgments , male and female creatures ; but in all notes , note chiefly this of all , how thou may'st rise whoever hap to fall . for whatsoever honest minds surmise , to increase wealth is best of policies . be rich therefore , i say , be rich my son , for wealth will sway the world when all is done . finis . london , printed for t. burrel , . the young man's guide through the wilderness of this world to the heavenly canaan shewing him how to carry himself christian-like in the whole course of his life / by tho. gouge ... gouge, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing g estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the young man's guide through the wilderness of this world to the heavenly canaan shewing him how to carry himself christian-like in the whole course of his life / by tho. gouge ... gouge, thomas, - . [ ], p. printed by s. and b.g. for nevil simmons ... london : . reproduction of original in the union theological seminary library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng young men -- religious life. christian life -- anglican authors. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion the young man's guide , through the vvilderness of this vvorld to the heavenly canaan . shewing him how to carry himself christian-like , in the whole course of his life . by tho. gouge , minister of the gospel . wherewithal shall a young man cleanse his way , by taking heed thereto , according to thy word ? psalm . . london : printed by s. and b. g. for nevil simmons at the princes arms in s. paul's church yard . . the epistle dedicatory to the youth of england ; especially to those who are in or about the city of london . sirs ; though i fear you are not all of you in so good a condition for your souls , as that i may apply those words to you without exception , which are in ioh. . . i have written unto you , young men , because you are strong , and the word of god abideth in you ; and ye have overcome the wicked one : yet the searcher of all hearts knoweth , that i have written this preface , and the ensuing treatise to you , out of an earnest desire that it might be so with you . my self , and others , that stand upon the brink of eternity , by reason of age , can see better than your selves ( because we have had experience of it ) that your youthful time is a dangerous time ; wherein , however you may now rejoyce , yet if you take not heed , you may contract such guilt to your souls , as may make you to mourn hereafter , yea for ever , prov. . , , . you are apt to put by convictions , and the calls of grace , in hope of longer life ; and so to be unwilling yet to repent , because you are too confident that ye●… you shall not die ; as if holiness were not a thing in season for such as you are . but doth god put off doing good to you , till you are old ? is he not now preserving of you , and providing for you while you are young ? why then will you put off the doing service to him till you are old ? what horrible unthankfulness is this to god ? what ground have you to think , that you shall live so long ? or that you shall without fail die gods servants , if you live slaves to sin and satan ? but because i intend to be brief in the way of an epistle , ( for the porch must not be too great , where the house it self is but little ) therefore i will say somewhat briefly to you , as you may be considered under a twofold distinction ; then to you all in general . . some of you are the children of godly parents , others are not . . some of you are yet in your apprenticeships and service ; and with others of you that time is expired . you that are the children of godly parents , oh if you should not be good , what can you have to plead for your selves ? i take it for granted , that you have had the advantages of your parents gracious instructions , holy examples , and fervent prayers . have you forgotten what charge they laid upon you to fear the lord ? much like to that of david to solomon , chron. . . and thou solomon , my son , know thou the god of thy father , and serve him with a perfect heart , and with a willing mind ; for the lord searcheth all hearts , and understandeth all the imaginations of the thoughts : if thou seek him , he will be found of thee : but if thou forsake him , he will cast thee off for ever . why will you let the pains , the prayers , the tears , the desires , the hopes of your fathers that begot you , and your mothers that bare you , to be lost and frustrated ? if your parents be yet alive , would it not be the joy of their hearts , to see that god had circumcised yours ? and if they be dead , will you not be afraid to meet them at the tribunal of jesus christ , in an unregenerate condition ? it was no small mercy to you , that god should make you to be the seed of the righteous : and it will be no small aggravation of your sin , if you should not be a righteous seed . perhaps besides your immediate parents , your forefathers and ancestors were such as walked with god in their several generations ; and so godliness hath ( through free grace ) been , as it were , intailed upon your house , from one age to another . now what a dreadful thing would it be , if any of you should cut off the intail of godliness ! or that you should go to hell , whose parents are going , or gone to heaven ! as for you whose parents are not godly , that must not keep you from labouring to be so , because if they are not such , yet they should be such . and , as i said before , to those whose parents were gracious , that it would be a dreadful thing for them to cut off the intail of godliness ; so now i say to you whose parents are wicked , that it would be a blessed thing for you to cut off the intail of sin : which if you shall do , will also cut off the intail of those judgments which otherwise might come upon you for your fathers iniquities . read to this purpose ezek. . , , , . and oh what an honour will this be to you , if you shall do that which is right in the sight of the lord , when those out of whose bowels you came , did that which was evil ! mark what notice is taken , by way of commendation , of young abijah , the son of wicked ieroboam , because in him was found some good thing towards the lord god of israel , in the house of jeroboam , king. . . it is matter of great thankfulness and rejoycing to any beholder , that good children should come even out of a good family : but that the branches should be holy where the root was not , is matter of greater admiration and praise : and yet such wonderful mercy doth the lord sometimes shew to some children , who neither by the fathers , nor mothers side , can plead any right to the covenant of grace . be not discouraged therefore from looking after the promise , because you are not , according to the natural birth , the seed of true believers : but repent , and believe the gospel ; and then , instead of that , ( and which is more than that ) you will , according to the spiritual birth , be the sons of abraham , yea the sons of god. now , in order to the second distinction . some of you are yet in your apprenticeship and service , in which you ought to behave your selves with that obedience to your governours , with that diligence and faithfulness in the duties of your places , that you may be blessings to the families into which god by his providence hath called you . take heed of pride , stubbornness , idleness , evil company , and of wronging your masters in the least kind . be much in the consideration and imitation of iacob , and ioseph : the first of which served laban with all his power , gen. . . and the other was so careful and conscientious in his masters business , that he made him overseer of his house , and put all that he had into his hands , gen. . . i would advise you to get such scriptures by heart , which instruct servants in their duties , especially these , ephes. . , , , . col. . , , , . tim. . . tit. . , . pet. . , . &c. take your bibles , and turn to these places ; read , remember , and practise them . and because there is a sort of wicked young ones , who not being contented with being vile themselves , do desire to draw others into the fellowship of their works of darkness ; therefore let not that word depart from you , in prov. . , my son , if sinners intice thee , consent thou not : and verse . my son , walk not thou in the way with them , refrain thy foot from their path . see also prov. . , . &c. and now for you , young men , whose years of apprenticeship are expired , and who are no longer servants , because you are free from your masters . you have a wide world before you , take heed that you be not lost in it , by wandring from the paths of gods commandments , either . in the abusing of your liberty ; or , . in the using of your trades . as for your liberty : remember , that though the yoke of your masters be off , yet you must keep the yoke of christ on : or you must take it upon you , if yet you have not . as you had a master on earth , whose servants you were to be for a certain time , so you have a master in heaven , whose servants you must b●… for ever , and this will be no unwelcom news to you , if you do but understand what a good master the lord is to all that serve him in sincerity , and with all their heart . though therefore you have obtained freedom from man , yet you must not take any freedom to sin against god ; and though you are , in that respect , at your own dispose , yet you must not live as if you were your own . i think that young men , at the coming out of their time , had need count it one of the special times of their life , wherein they should be most watchful . for it may be easily observed in too many , that there is such prophaneness then manifested , as if hell were broken loose . in the using of your trades and callings , you must manage all things , as those that do not make mens practises , but gods precepts the rule of your buying and selling. beware of the love of money , which is the root of all evil ; and be sure you go not out of gods way to get an estate . that will be sad gain at last , which brings the loss of the soul. it is mens horrible unbelief , and ignorance , and distrustfulness of gods all-sufficiency , that makes them think they shall not get enough for themselves , and theirs to live comfortable upon , unless they should stretch their consciences beyond the due bounds . and know , that what is unjustly gotten , will be followed with a blasting ; when that which is honestly come by , will be followed with a blessing . and now for a conclusion to all of you . what hath hitherto been spoken , is but , as it were , to prepare you a little for that great duty of remembring now your creatour in the days of your youth . be sure you never well remember your selves , if you forget the lord. when the prodigal son came to himself , he presently thought of returning to his father , luk. . , , . notwithstanding all your sins against god , his bowels of love will receive you , if you do not refuse the mercy that is offered to you . he knows as well how to pardon the penitent , as to punish the impenitent . it is his infinite goodness to your souls , that you should have some to warn you before it be too late . in the number of which i have desired to be one , out of an hearty well-wishing to your eternal good . read and consider what follows , and the lord give you understanding , and add his own blessing ; teaching you faithfully to improve all the helps and furtherances he is pleased to vouchsafe unto you for your souls advantage . t. g. the contents of this treatise . the text opened and explained . page the doctrine , that it is a duty incumbent upon all young men , to consecrate the prime and strength of their days to the service of god. the reasons of the point . use. reproof of those who devote the flower of their age to the service of satan , and their sinful lusts , and reserve their decayed strength for god , and his service . use. exhortation unto all young men to offer unto god the first-fruits of their lives . several objections of many young men against their early seeking and serving of god answered . several directions suitable to young men. . that they labour to be well rooted and grounded in the principles of religion . . that they return to the lord. the nature of conversion opened , with some arguments thereunto . . that at their first setting up they content not themselves with a competent stock of money to begin the world withal , but that they likewise get a good stock of grace . helps thereunto . . that they live godly and gracious lives ; with directions thereunto . i. at thy first awaking in the morning , lift up thine heart to god in a thankful acknowledgment of his mercy to thee in the night past . ii. so soon as thou art ready , before thou goest about the works of thy calling , withdraw thy self into some private place , and there pour out thy soul unto god by fervent prayer . iii. having begun the day with prayer , then betake thy self to the duties of thy particular calling . in following whereof , special regard ought to be had to the ends and manner of performing them . for the manner of following thy calling , these rules are to be observed . i. be diligent therein ; but with these two cautions . . beware of laying out the strength of thy heart and spirit upon thy worldly businesses , which ought to be reserved for communion with god. . beware that thy worldly businesses and imployments do not ingross thy whole time , but allow thy religious duties their proper and sufficient season . ii. follow thy worldly businesses with an heavenly mind . . by raising matter of heavenly meditations from the same . . by oft lifting up thine heart to god in short ejaculatory prayers for his direction , assistance , and blessing on thy pains and endeavours . iii. be iust and honest in thy dealing with men , avoiding all guile and deceit . the heads of several frauds and deceits to frequently acted in matters of commerce and trading . for the preventing of which several rules are given . motives and arguments to iust and honest dealing . the h●…inousness of sundry vices whereunto young men are addicted , is set forth , with several preservatives against them . the vices mentioned are , . rash and hasty anger . . drunkenness , . wantonness and uncleanness . . prophane and rash swearing . . lying . . back-biting , and tale-bearing , iv. another direction for the leading a godly and gracious life , is to keep a strict watch over thy self in those things which concern thine own person . for help therein several rules are given . . be careful of thy thoughts in well ordering them . helps thereunto . . be careful of thy words that they be well governed . . be careful of thy actions , concerning which are given , . some general . . some particular directions : general directions are these : . ingage thy self in a deep design for eternity . . let thy whole life be a prosecuting and serving thy godly design . that thou mayst the more effectually proseeute it , and prosper in it . . let faith and love be the root of thy life , and the several actions of it . . let the word and will of god be the rule of thy actions . . let the glorifying and enjoying of god be the end of thy life , and of all the duties of it . particular directions for ordering our lives and actions according to godliness , are these . . beware of living in the wilful omission of any known duty . . live not in the practice of any known sin . . if thou hast been overtaken with any sin , and thereby made a wound in thy conscience , seek an healing plaister by sound repentance , and faith in the blood of christ. . when through grace thou art recovered , take heed of falling back again . . be moderate in all things , more particularly , . in the use of meats and drinks . . in sports and recreations . . in the pursuit of worldly wealth , and seeking after riches . v. directions in reference to your carriage towards oothers . . be peaceable towards all men . . be affable and courteous to others . . be humble towards all men . . be as serviceable to others as thou canst . . be merciful towards such as are in misery . . be careful to restore what thou hast stoln , or unjustly got . . have special regard to thy relative duties the special relative duties incumbent on governonrs , and masters of families , are these : . let your houses be daily perfumed by a morning and evening sacrifice of prayer and praise unto god. . let the word of god be frequently read in your families . . set some time apart in every week to catechise those under your charge , teaching them the chief principles of religion . . be careful that thy self and family keep the lords day holy . for a conclusion of the whole . in a careful observation of all these directions , give diligence to make thy calling and election sure . the young man's guide . chap. i. the exposition of the words . eccl. . . remember now thy creatour in the dayes of thy youth , while the evil dayes come not , nor the years draw night , when thou shalt say , i have no pleasure in them . the royal preacher king solomon in the latter part of the foregoing chapter , doth by an emphatical irony disswade young men from those youthful lusts , and sensual pleasures , whereunto they are naturally addicted ; and that by the consideration of that dreadful account they are to give unto god at the great day , as vers . . rejoyce o young man in thy youth , and walk in the wayes of thine heart , and in the sight of thine eyes : but know thou , that for all these things , god will bring thee into iudgement . as if he had said , since thou art so set upon it to have thy will , and thy way , to suck the sweet , and make the best of what is before thee , take thy course , take thy fill of thy pleasure , ease , and hearts-content whilest thou livest : but remember what comes after , and know that for all thy sweet morsels , and pleasant draughts , for all thy pleasant sins , and youthful liberties , and those vain , and wicked courses , wherein thou now takest such content and delight , god will bring thee into judgement : die thou must , thou knowest not how soon , and after death thou shalt be brought before gods tribunal , there to answer for all that thou hast done , and receive a just recompence of reward . remember this , o young man , and then go on thy way at thy peril . a serious consideration of the judgement of god would be an excellent means to abate the heat of lust , and take off young men from those sensual delights , wherein they are commonly so drench'd and drown'd . solomon having thus disswaded young men from their youthful lusts and pleasures : in the beginning of this chapter he perswades them to the seeking of god , and that from their youth , and younger years , by several arguments . the first is couched in the four first verses of this twelfth chapter , taken from the unfitness of old men to set themselves to the service of god , which they have neglected all the former part of their lives : remember now thy creatour in the dayes of thy yeuth , while the evil dayes come not , nor the years draw nigh , when thou shalt say i have no pleasure in them . briefly to clear the words . remember . ] young men of all others in this case have but short memories , are apt to forget god , his wayes and judgements , and to leave the care and minding hereof to their old age . therefore the wise man knowing how unfit and unseasonable that would be to enter upon so great a work adviseth them to begin betimes , and early to fix their thoughts on god , and to consecrate their strength , from the very first to him . for this remembrance in the text doth not only import an act of memory , but such a calling to mind as works upon the affection , and practice , so as to set us a doing of what we know and remember . to remember god is the same as to know god , to love , and fear , and serve him . 't is the same counsel which solomon here gives , which once he received from his aged father , chron. . . and thou solomon my son , know thou the god of thy father , and serve him with a perfect heart , and willing mind . as god is said to remember man , when he thinks upon him to do him good : so man doth then remember god , when he thinks upon him to do him service . thy creatour . ] from whom thou hadst thy being , and well-being , thy creation and preservation , and therefore owest thy self , and service unto him . as thou art from god , so thou oughtest to love and live unto him : he made thee this living soul after his own image , and thereby as thou art more capable , so art thou the more obliged unto him ; and that now in the dayes of thy youth ( which is the prime of thy time , the flowre of thine age , the strength of thy life , when thou art able to do him the best service . god will be served with the best of all thy strength , and will not be put off till thy strength be gone : therefore now in the flowre of thy youth give up thy self unto him . while the evil dayes come not , nor the years draw nigh , when thou shalt say i have no pleasure in them . that is before old age seiseth on thee , which will be full of pains and sorrows , so that thou canst take no delight in any thing , neither canst thou find any desire or strength for service . here the dayes of old age are called evil , because men are then subject to manifold infirmities , and afflictions , as if he had said , seeing the elder dayes are like to be evil dayes , full of pains and griefs , be sure thou do not add thereunto the bitterness of thy youthful lusts , and pleasures , and the butthen of those duties which should have been the business of thy youth . shall the sins , and the works of an whole age be laid upon thi●…e aged shoulders ? what an intolerable burthen will that be to thee ? who wilt find it hard enough for thee to bear up under thy diseases , and infirmities . be doing rather now in the dayes of thy youth , lay up against the time to come , be aforehand with thy necessary work , get to be rich in greace , abundant in good works , serving the lord in holiness and righteousness all the dayes of thy life ; which may comfort thine heart against the evils of thine old age , that so it may not be unto thee an evil , but as it was to abraham , a good old age , gen. . . the drift of the wise man in these words is to stir up young men to consecrate their youth , and younger years , especially , to the remembring and serving of god : because old age , being full of weaknesses and infirmities , is very unfit then to begin to serve god , or to mind the great work of repentance and reformation . chap. ii. containeth the grand proposition , with the reasons thereof . from the drift and scope of solomon in these words , may be raised this point of doctrine . doct. it is a duty incumbent upon all young men to consecrate the prime and strength of their dayes to the service of god. so to remember god , as to devote themselvs to him . this was typified under the law , where the lord required the first-fruits to be dedicated unto him , the first-born to be sanctified unto him , and the young bullocks and lambs to be offered in sacrifice unto him . which was written for our learning , to teach and instruct us , to offer unto god the service of our youth as well as of our old age . and is it not most equal that as the first-fruits of other things , so the first-fruits of man , of his ripened understanding and affections , should be given unto god ? was the lord greatly offended when as men reserved the best of the flock to themselves , and offered the old , the blind , and the lame unto him ? and will he be well-pleased that we devote our youth , and younger years to the service of satan , and the satisfying our own lusts , and reserve for him only our decrepit old age ? this is likewise commended to us in the example of divers young men recorded in scripture . we read of isaac , that while he was young he accustomed himself to prayer and meditation , gen. . . of iosiah , that when he was eight years old , he did that which was right in the sight of the lord : and in the eighth year of his reign , while he was yet young , he began to seek after the god of david his father , chron. . , . of obadiah , that he feared the lord from his youth , king . . and of timothy , that from a child he had known the holy scriptures , which were able to make him wise unto salvation , . tim. . . if any shall ask , wherewithal shall a young man cleanse his way ? surely by following the example of such rare young men as these were . the reasons of the point . reas. . youth is the fittest time that can he given unto god , as being the spring time , and excellentest part of thy life . in the grave there is no serving god : in thine old age it is bad serving him , by reason of the manifold weaknesses and infirmities which do accompany the same : therefore thy youth must needs be the fittest time for his service . for , . youth is most active and vigorous , quick and lively , being not at all clogged with the infirmities of age . then is thy body strongest , thy wit sharpest , and thy memory most capable , and retentive . how unworthy then is it for thee to sacrifice thy youth to bacchus and venus , to ungodly sensuality and luxury , and at last to lay thine old bones upon gods altar ? o , what pity is it , that the devil , the world , and the flesh should have thy cream and flour ? and how shameful that god , to whom thy whole life is due , should have only thy bran , and dreggs ? . youth is the time of strength , and the service of god being no easie work calls for thine utmost strength ; the strength of thy body , as well as the strength of thy mind . our saviour requires , strive to enter in at the strait gate . the word in the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth a striving with our utmost skill , strength , and activity , as wrestlers do for mastery . and saith the apostle , work out your salvation , where the word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth to work with the greatest industry . old men whose strength is wasted , are like to make but poor wrestlers , and as poor workers : and therefore what fitter time can there be in earnest to set upon the difficulties of religion , and godliness , and the mighty and weighty works thereof , than in the strength of our days ? reas. . the service of thy youth is the most acceptable service unto god. when abraham manifested his willingness to sacrifice his young son isaac , upon the command of god , oh how kindly did the lord take it ▪ and thereupon promised , yea swore unto him , saying , because thou hast done this thing , that in blessing i will bless thee , gen. . . in like manner , if thou shalt consecrate thy younger years unto god , which is ( as it were ) to sacrifice thy isaac , he will take it kindly at thy hands , and thou shalt be remembred with a blessing in thine age : for with such sacrifices god is well pleased . when our saviour heard the rich man in the gospel say , all these commandments have i kept from my youth , the evangelist no●…eth , that beholding him he loved him , to shew possibly , how he loveth the service of young men , how pleasing and acceptable it is to him . and it is questionable , whether god who calls for the first fruits of thy life , if thou deny him that , will accept the gleanings of thine age . reas. . another reason may be taken from the momentary shortness , and mu●…able uncertainty of thy life . so short it is , that the whole of it , from first to last , is little enough for thy necessary work : to get an interest in christ , to mortifie thy lusts , to furnish thy self with grace , to fill up thy fruits of righteousness , and thereby to make sure to thy self a bet-ter life ; believe it , these are not the works of a few days or hours . and so uncertain is thy life , that thou hast no assurance of living one day longer . we are all but tenants at will , and may be turned out of our earthly tabernacles whensoever our great landlord pleaseth , even at a quarters , yea at a minutes warning . and therefore as thou hast any regard to the eternal welfare and salvation of thy precious soul , it behoveth thee now , even now to set to thy work , to abandon thy sins , to close with the tenders and offers of jesus christ , to give up thy self to the service of god ; for thou knowest not what a day-or an hour may bring forth . a man that hath a work of great consequence to be done , and but one day for the doing it , had need rise early in the morning , and with all possible speed to fall upon it . this is thy case , thou hast a great work to be done , even the salvation of thy precious and immortal soul ; and but a little time allowed ▪ thee for the doing of it , and that very uncertain . doth it not then concern thee speedily , without any further delay , to set about it , and to improve thy precious time to the best advantage ? reas. . may be taken from the uncertainty of conversion in thine old age . though thou wert sure to live long , even to old age , and thereupon shouldst give up thy self to thy sensual liberties , and incourage thy self therein by the hopes of an after-repentance ; yet how canst thou be sure , that then at last thou shalt repent ? conversion is not in mans power , it is the work of god which he is pleased to work on whom , and when he will. god is merciful to offer grace , but he is just also to punish the neglect thereof . i have read a story of a prophane fellow who was often wont to say , he doubted not but that he should repent at last , if he had but time to say three words , domine miserere mei , lord have mercy on me . not long after , riding over a crazy bridge , both horse and man fell into the river : but instead of saying the former words , he cryed out in these three words , capiat omnia ▪ daemon , the devil take all . young men , let this be a warning to you all , venture not on to morrow , but to day if ye will hear his voice , harden not your hearts , psal. . now god calleth and inviteth thee to turn from thy sins unto him , and in good earnest to set upon the practice of an holy life . he now knocketh at the door of thine heart , offering to enter , that he may dwell in thee ; but if thou refuse to let him in , how knowest thou whether ever he will knock again ? and what if he should not ? o what if he that knocks at thy door to day , should ( if thou now open no●… ) never knock , or look after thee again for ever ? o where must thine everlasting dwelling then be ? reas. . may he taken from the manifold mischiefs which will follow upon thy continuing in thy sinful course of life , without turning unto god. . the longer thou continuest in any sin , the stronger it will grow , and the more hardly be subdued . the longer a tree is suffered to grow , the deeper rooting it taketh , and the more hardly will it be plucked up . in like manner , the longer thou continuest in sin , the deeper rooting will it take in thee , and with the greater difficulty be removed . as therefore we would condemn him of extream folly , who essaying to pluck up a young plant , and finding some difficulty therein , should let it stand till it had taken deeper rooting in the ground , and then attempt to pull it up : so alike , nay much more foolish is that man , who , in his youth and younger years , finding some difficulty in turning from his sins unto god , should put it off till his sins had taken faster hold in him , supposing that then he should more easily do it . the truth is , 't is rarely seen , that such who give up themselves to the service of sin and satan in their youth , do serve god in their old age. how seldom do we hear of an old sinner converted ? can the ethiopian change his skin , or the leopard his spots ? then may ye also do good , who are accustomed to do evil , ier. . . as if it were a thing impossible for one that hath continued long in a course of sinning , to leave and forsake it , and to give up himself to the service of god. surely with man it is impossible , though not with god , unto whom all things are possible : it will be therefore thy wisdom betimes , even in thy youth , to set thy self against the power of thy corruptions , lest they grow too strong in thee to be mastered and subdued . . continuance in a course of sinning will so insensibly harden the heart , that thou wilt find the work more difficult . though thou mayst flatter thy self with a conceit that thou wilt cast off thy sins , and become a new man hereafter ; yet thou wilt find by sad experience , that the longer thou detainest them , the harder it will be to part with them ; for every sin doth not only bring a guilt upon the soul , but likewise a stronger inclination to the practise thereof . how many be there , who in their youth , and younger years , were wont often to say , it is too soon to part with our beloved sins , there is time enough for that hereafter ? but when their hereafter hath been come , then have they said , it is too late ; our hearts are so hardened , that now we cannot repent . . the longer thou deferrest thy reformation and amendment , the greater indisposition and disability wilt thou find in thy self thereunto . thine understanding will be more and more darkned with the mist of ignorance ; they will , through custom in sinning , be more stubborn and refractory to the will of god revealed in his word : thy conscience will be more and more seared ; yea , all the powers of thy soul will be more and more distracted with earthly cares and businesses : what folly then must it needs be , to put off thy serving of god from thy younger to thine elder years ? . by continuing in a course of sinning , we come to a custom and habit in sinning , which will be hardly left or broken off . for custom in sin takes away all conscience of sin , and hardeneth the heart more and more against god , and godliness : yea , custom is another nature ; and that which is natural , is not easily changed . it is found by experience , that such who have been long accustomed to drinking , swearing , or any other vices , are very hardly reclaimed from the same : what egregious folly then must it needs be in any , who now finding it somewhat difficult to break off his course of sinning , and betake himself to a strict course of life , should defer it longer , till the corruption of nature , through custom of sinning , grow stronger and stronger in him ? if ever therefore thou intendest to give over thy sinning trade , and to devote thy self to the service of god , it will be thy wisdom speedily to set upon it , before ▪ thy sins be confirmed by custom . . thy long continuance in a sinful course of life , will make thy repentance much more grievous and bitter . some men in their new-birth feel far greater pangs and throws than others ; some are even on the wrack ▪ through dreadful horrours in their consciences , and a deep apprehension of the wrath and vengeance of god due unto them for their sins : and these are usually such as are either guilty of some gross and heinous sin , or else have for a long time run on in a course of sinning against god. st. paul having been a blasphemer , and a persecutor of the church of god , his new-birth cost him many a bitter throw ; he was so deeply humbled and cast down with a sight and sense of his sins , and heinousness of them , that for three days he did neither eat nor drink , act. . . mary magdalen having been a notorious sinner , it is recorded , that at her conversion she wept so abundantly , that she washed the feet of our saviour with her tears , and wiped them with the hairs of her head , luk. . . and indeed most mens sorrow and humiliation for their sins , is usually suitable to the number and heinousness of their sins . as therefore thou wouldst avoid those dreadful terrours , and bitter throws , those heart-melting sorrows which possess many in their new-birth , it will be thy wisdom speedily , even now in thy youth and younger years , before thou hast contracted many great and heinous sins , to ingage thy self in the ways of godliness . . continuance in sin , without sincere repentance , will make thy condemnation more intollerable . by delaying to turn from thy sins unto god , as thou dost prepare more matter for thy grief and sorrow , so thou dost treasure up more fuel for thine everlasting burning ; which the apostle plainly expresseth , rom. . . but thou , saith he , after thy hardness and impenitent heart , treasurest up unto thy self wrath against the day of wrath , and revelation of the righteous iudgment of god , who will render to every man according to his deeds , whether they have been good or bad . so that continuance in sinning , without true and unfeigned repentance , must needs occasion an heavier weight of vengeance at the last : for he that adds to his sins , doth certainly add to his own punishment , treasuring up wrath against the day of wrath , and gathering , as it were , more wood to increase those flames which shall burn to all eternity . reas. . may be taken from the benefits which follow and accompany thine early serving of god. . thereby thou wilt prevent manifold sins , especially thy youthful lusts , which to many prove very bitter in their age , when god is pleased to set them home upon their consciences , or suffer them to fly in their faces . as every calling , so every age of life hath its special and peculiar sins , unto which it is most subject . thus covetousness is usually the old mans sin , and voluptuousness the young mans sin ; the remembrance of which oft-times is very grievous in old age : therefore iob speaks of some wicked men , ( iob . . ) whose bones are full of the sins of their youth ; meaning , that they feel more smart of them in their old age , than ever they found pleasure and delight in them in their youth . it must needs be a sad burthen , when men in their old age do feel the heavy weight of their youthful lusts : and yet what more ordinary ; we read of iob , that though he was one that truly feared god , and eschewed evil , as god himself restifieth of him , iob . . yet was the remembrance of the sins of his youth very bitter unto him . thou writest bitter things against me , and makest me to possess the sins of my youth , saith he , iob . . oh then how bitter and grievous will they be unto them , who in their youth do wholly prostitute themselves to lust and lewdness ? such as in their younger years have taken great pains , and thereby got heats and colds , are apt to cry out of aches and stitches in their age. young sinner look for it , thy early pleasures , and youthful wantonness , and that drudgery which they have put thee to , are like to be stitches in thy aged sides , and swords in thy heart and soul. oh young man , how should the consideration thereof stir thee up even now in the days of thy youth to remember thy creator , and to dedicate thy self unto him ! thereby thou mayst prevent both thy present sins , and those bitter returns they are otherwise like to make thee after many days . . by thine early serving of god , the exercises of religion will be more pleasant and easie unto thee . for often use will bring thee to a custom , and long custom will work in thee an habit , which will be easie and familiar ; and habits , whether good or evil , will be more easily gotten in youth , than in age. we find by daily experience , when young men are put apprentices unto such trades as are hard to be learned , they soon attain unto the mystery of them , and become dexterous therein : whereas if men in their old age should set upon the learning of them , they would never attain unto any perfection therein . in like manner , if thou from thy youth wouldst accustom thy self to the exercise of religion , and works of sanctification , thou wouldst sooner attain the skill and practice of them : whereas if thou shouldst put them off to old age , they would come off very hardly , and thou wouldst find thy self very unapt , and untoward thereunto . . the sooner thou beginnest to serve god here , the the greater will be thy reward hereafter in heaven . for thy reward there will be proportioned to thy work here . though no man shall be rewarded for his works , but only for the merits of his blessed saviour jesus christ ; yet god of his free grace hath promised to reward us according to our works , as the apostle expresseth , rom. . . he will render to every one according to his deeds ; implying , that the measure of glory hereafter shall be proportioned to the measure of our sanctification and obedience here : so that i may apply that of the apostle , ( cor. . . ) he that soweth sparingly shall reap sparingly , and he that soweth bountifully shall reap bountifully . look as here mens harvests are usually answerable to their sowing ; in like manner the reward of gods people in heaven , shall be answerable to the seed which is sown by them here : he who soweth liberally here , abounding in duties of piety , and works of righteousness , shall have a liberal reward in heaven . now the sooner any man beginneth to ingage his heart to god , the more service will he do him in this life , and consequently the greater reward shall he have from him in the life to come . oh what stronger argument , or greater incouragement than this , can young men possibly have to devote and consecrate themselves from their youth , and tender years , to the service of their creator ? the point being thus proved by scripture , examples , and reasons , come we now to the application thereof . chap. iii. containeth a sharp reproof of those who devote their flower and prime to the service of satan , and their sinful lusts , and reserve their decayed strength for god. use . is it a duty incumbent upon all young men to consecrate themselves to the service of god ? then such are to be reproved , who devote their flower and prime to the service of satan , and their sinful lusts ; and reserve their decayed strength for god , and his service , accounting the very dregs , and refuse of all , to be good enough for him , for whom the best and principal is not worthy . under the law they were forbidden to offer any thing unto the lord that had a blemish , or that were lame and blind , lev. . . . , , . and deut. . . and for transgressing this law , the lord reprehended his people by the prophet , malachy . . if ye offer the blind for sacrifice , is it not evil ? and if ye offer the lame and sick , is it not evil ? offer it now to thy governour , will he be pleased with thee , or accept thy person , saith the lord of hosts . was the lord greatly offended , when as men reserved the best of the flocks to themselves , and offered the old , the blind , and the lame unto him ? and will he be well pleased , that thou shouldst dedicate thy best unto satan , and reserve for him only thy decrepit , lame , and withered age , when as thy body is full of diseases , and thy mind of infirmities ? will god accept the devils leavings ? shall sin have thy blood , and thy spirits , and thy marrow , and thy god be put off with skin and bones ? he that hath had the best , may even take all : god will laugh at thee in thy evening , who laugh'st at him in the morning of thy days . is it not extream folly while the ship is sound , the tackling good , the marriners hail and strong , to lie playing and sporting at road ; and when the ship is crazy , the tackling weak and rotten , the marriners sick , then to hoyse up sail for a voyage into a far country ? and how wise a man art thou , who wilt delay the voyage for heaven till thy vessel be broken , and those worms , thy lusts , that have been bred in it , have eaten it through , and made it utterly useless ? we generally confess that our sins must be left , and that god must be sought and served , but we cannot accord of the time when to begin . one saith , he will begin when he hath served his apprenticeship , and is out of his time ; another , when he is made free , and set up for himself ; another when he is married ; another when he is old. thus every one is apt to procrastinate . the whole world almost are men for hereafter : when must god be minded ? hereafter . when must these souls be looked to ? hereafter . when must these sins be sent packing ? hereafter . when we have served our selves of this world , then we 'l be for the other world : and when we have satisfied our lusts , then we will satisfie our consciences ; and when we are unfit and unable for any thing else , then we will follow god. when we are scarce able to turn our wearied bones in our bed , then will we think of turning to him . canst thou think god will accept thereof ? believe it if thou canst . mark what the prophet malachy speaketh , chap. . . cursed be the deceiver that hath in his flock a male , and voweth and consecrateth unto the lord a corrupt thing . who hath the male of thy flock ? whose is the first-born of thy strength ? doth the devil carry away that ? and must this corrupt thing , this weak , and weary , and sickly time of thine age , be the offering for god ? what thinkest thou will he say to thee , but cursed be the deceiver that hath in his flock a male , and consecrateth unto the lord a corrupt thing ? chap. iv. containeth an use of exhortation unto all young men , to offer unto god the first-fruits of their lives . use . of exhortation unto all young men to offer unto god the first-fruits of their lives , to give themselves to him betimes , and forthwith to have done with the service of their sins , and in earnest to betake themselves to holiness and righteousness of life . though the devil , the world , and the flesh have been aforehand with christ , and have gotten possession of thine heart , yet now , without further delay , give a bill of divorce to them all , cast out the bond-woman , and her children , and open unto jesus christ , who stands knocking at the door of thine heart for entrance , who by the admonitions of his ministers , the motions of his spirit , and checks of thine own conscience doth call out unto thee , open to me , i pray thee , let me come in . oh let not thy love to thy lust so far prevail with thee , as to put off christ to another time ; but this day open to him , imbrace him for thy prince and saviour , resign up thy self unto him , to serve and obey him , before thou art too far ingaged in the service of sin and satan : say with david , that god shall be thy god , and thou wilt seek him early , psal. . . even now in the spring of thy life , while the day of health , and the day of grace , hath dawned upon thee . consider , o young man , how unfit old age is either to grapple with thy lusts , or thy duties , to resist the tyranny of sin , or to bear the difficulties of religion . we find by experience , that the soul acting by and through the body , acts according to the disposition thereof . when the body is dull and heavy through age , or infirmity , the soul acts thereafter . is thy dulness and coldness all that thou wilt spare to the god of thy spirits ? how will he take it at thy hands ? when the devil hath rode thee off thy legs , and so lamed and cripled thee that now thou canst do no more , then thou wilt be for god : think how well this will please thy maker . ye shall not see my face , said ioseph to his brethren , except you bring your younger brother with you , gen. . . and how canst thou look to behold the face of the lord jesus with comfort , if thou bring not unto him thy youth and strength ? now therefore , o young man , in the morning of thy life , while the faculties of thy soul , and parts of thy body are fresh and quick , set thy face heaven-ward ; especially considering how great thy work , as a christian , is like to be , even greater than thou canst dispatch in an age. those evil customs and habits , which have been long growing , cannot easily be cut off . those strong corruptions which have taken root in thine heart , cannot readily be removed : that knowledge , grace , peace , comfort and assurance which thou needest , cannot be attained without great labour and industry . the work of religion requires time , it concerns thee to set upon it presently , and not to be so very a fool as to say , it 's time enough yet . though thou hast foolishly mis-spent so much of thy oyl already in vanity and pleasure , in sin and wickedness , yet now be ashamed of thy folly , and bewail thy former mis-spent time , and manifold miscarriages , resolving with the assistance of gods grace to abandon thy lusts , and to give up thine heart unto god with all speed . thou hast a price yet in thy hands , be so wise as carefully to imbrace , and faithfully to improve the same . young man , if thou mind not now in the days of thy youth the things of thine eternal welfare , it is a question whether ever thou wilt do it . it is rarely found , that such as have run out their youth and strength in the service of the devil , do ever prove the true servants of god in their age : for an old sinner to be converted , is no ordinary nor easie thing . can a man be born when he is old ? was nicodemus his wonder . and truly for an old sinner to be regenerated , and born anew , may be the wonder of us all . examples of this kind are so rare , that if it were considered , it would make old sinners tremble . how few do we find among all the disciples of christ , that came in at the last hour ? besides canst thou imagine that such a sinner deserveth favour , who cometh in to serve god at last , when he can serve his lust no longer ? now , o young man , what is thy purpose and resolution ? art thou yet for thine old ways , and sensual delights ? or dost thou intend to give a present adieu to them , together with all thy lewd companions ? and to give up thy self to god , to devote thy self to his fear and service ? for ought thou knowest , this may be the very day and time of thy last choise . oh be not so foolish and unwise , as to chuse the pleasures of sin here for a season ( which , without unfeigned repentance , will assutedly end in everlasting torments ) before the path of life , which certainly leads unto eternal bliss and happiness . why wilt thou not now be wise to eternity ? why wilt thou not speedily renounce thy former wicked courses , and lewd companions , and imbrace the ways of godliness ? the lord perswade thine heart thereunto . better thou hadst never been born , than that thou shouldst at last be found in the case and way that now thou art in . what not yet enough of thy folly and vanity ? when wilt thou return , o when shall it once be ? chap. v. containeth several objections of many young men against their early seeking and serving of god. i know there are several objections which young men are apt to make for themselves against their early seeking and serving of god , which i shall endeavour to answer . obj. . should i now in my youth set upon the practice , and walk in the ways of godliness , i must look for nothing but jeers and scoffs from my companions and acquaintance . answ. , true it is , none are more evil spoken of , and traduced , than such as walk in the ways of holiness : but the ground of it springs not from their just deservings , but from the worlds malice , and enmity to god , which is derived to them for his sake . . those jeers and scoffs , which are cast upon thee by thy carnal friends , should be an incouragement , rather than a discouragement in the ways of godliness , in that they may prove a blessing unto thee . for , saith our saviour , matth. . . blessed are ye when men shall revile you , and shall say all manner of evil against you falsly for my sake : rejoyce , and be exceeding glad , for great is your reward in heaven , therefore the primitive saints rejoyced , that they were accounted worthy to suffer scorn and reproaches , yea any thing for the name of christ. scoffs and disgraces do oft-times increase , as the graces of gods people , so likewise their glory . he that takes from a saints credit , doth add to his crown . . though thy neighbours and companions may outwardly scoff at thy holy walking ; yet know , that at the same time they may inwardly reverence and honour thee : for there sits a kind of majesty in the face of holiness , which draws even from carnal men fear and reverence . obj. . should i now in my youth bid adieu to my fleshly , and betake my self to a godly life , i shall lose my friends , and make them mine enemies . answ. if thou shouldst lose thy carnal friends upon such an occasion , thy loss will prove thy gain : thou shalt gain christ for thy friend , who will be better to thee than all thy relations . can they obtain the pardon of thy sins ? procure thy peace and reconciliation with god ? quiet thy troubled conscience ? support thy fainting soul ? and chear up thy drooping spirit ? miserable helps , and miserable comforters will they all be to thee . whereas christ is both able and willing to do all this , and much more for thee . mark that notable promise in matth. . . every man that hath forsaken brethren or sisters , father or mother , wife or children , or any near and dear relation for my sake , shall receive an hundred fold . christ will be instead of all relations unto him , who is infinitely more than all worldly comforts whatsoever : yea , such shall be rewarded with everlasting happiness , according to that of our saviour ; luk. . , . blessed are ye when men shall hate you , and when they shall separate you from their company : rejoyce ye in that day , and leap for joy , for behold your reward is great in heaven . obj. . if i should now in my youth set my self to the seeking and serving of god , i must look to be low and poor in the world , for who ever grew rich by a strict and holy walking ? yea , have not the rich men of the world raised their families to such greatness and grandeure by wicked practices , and unconscionable dealing ? ans. i. true it is , the wicked , for the most part , thrive and prosper in the world ; god giving them their portion in this world , to make them the more inexcusable . ii. it is not godliness , but rather the want thereof that often occasioneth poverty . the wise man saith expresly , prov. . . the drunkard and the glutton shall come to poverty . and speaking of the sin of whoredom saith , prov. . . by the means of a whorish woman , a man is brought to a piece of bread ; that is , to such extream poverty , that he hath scarce a piece of bread to eat , but is forced to beg from door to door for a morsel of bread : so that it is wickedness , and not holiness , that brings beggery and ruine . there is , i know , a devilish proverb , frequent in the mouths of wicked and prophane men , that piety , and plain dealing is a iewel ; but he that useth it shall die a beggar . but much good may it do the unrighteous with all their gettings , the godly shall never be so poor , but that they shall have riches enough . . first the lord hath in his word made many gracious promises to bless the righteous , as in their bodies and souls , so in their goods and estates ; as deut. . , . 〈◊〉 sh●…ll come to pass , if thou shalt 〈◊〉 diligently unto the 〈◊〉 of the lord thy god , to observe , and to do all his commandments , blessed shalt thou be in the city , and blessed shalt thou be in the field : blessed shall be thy basket , and thy store . the lord shall command the blessing upon thee , in thy storehouse , and in all that thou puttest thine ●…and unto , &c. and sa●…th our saviour , matth. . . seek ye first the kingdom of god , and his righteousness , and all these things shall be added unto you ; that is food and rayment , yea wealth , and all temporal blessings , so far as they shall be good for you , shall be freely cast upon you , as an over-plus into the bargain . . we find the lord hath made good these promises to his people , so far as hath been good for them ; whereof we have many instances in scripture , as in abraham , who was both a good man , and a great man , abounding with much wealth and riches . the like we read of isaac , of iacob , and of ioseph in aegypt , of iob , and others . in all which , grace and greatness sweetly met together . as the ark brought a blessing to the house of obed-edom , so i may truly say , godliness brings a blessing to the house and person in whom it is , having the promise of all needful temporal good things here , as of eternal happyness hereafter . tim. , . so that there can be no likelier way to thrive and prosper in the world , than betimes to give up thy self to god , and to consecrate thy youth and younger years to his service . iii. a little that a righteous man hath is better than the riches of many wicked , psal. . . . for first , godly men have an heart given them from god to use and enjoy their estate , whatever it is , for their own good , and the relief of others . they have mercies , and taste of them , they have goods , and do good with them : whereas wicked men , for the most part , either have no heart at all to use their estates , or else they spend them upon their ●…usts : for which they shall full dearly answer at the great and dreadful day . . what the godly have , they enjoy with much comfort and contentment , with much peace , and quietness of mind , and they find more sufficiency and fulness in their little , than many rich wordlings do in their plenty and abundance . for these , though they have much , yet they find no contentment , nor satisfaction , no quietness therein , but much vexation of spirit . whereas the righteous , though they have but little , yet they have a good and quiet conscience with it , which is a continual feast ? yea they find a fulness therein ; so that they sit down abundantly satisfied and contented therewith . for god puts a fulness into their little , and makes it more satisfactory to his children , than greater abundance is to carnal worldly men . obj. . should i hearken to your counsel , i should thereby deprive my self of all joy and delight , ( which is the very life of my life ) and lead a sad , melancholly life . for what doth more abridge men of pleasure and delight , than walking in the ways of godliness ? ans. . a godly life will not deprive thee of all joy and delight , but only change thy rejoycing in evil , for rejoycing in that which is good . whereas before thou rejoycedst in the pleasures of sin , in rioting and revelling , in chambering and wantonness , now thou wilt rejoyce in the assurance of gods love , and of thine own salvation , in the undoubted testimony of his grace and favour towards thee , which is indeed a blessed change of joy from carnal to spiritual , from that which is vain and frothy , unto that which is sound and solid . . the godly sometimes , by reason of their present affliction under which they lie , may seem sorrowful , yet are they always rejoycing , as the apostle speaketh , cor. . . as sorrowful , yet always rejoycing . and our blessed saviour promised unto his disciples , and in them to all the faithful , that he would give them such a permanent joy , as no man should be able to take from them , joh. . . whereupon said david , the voice of rejoycing is in the tabernacle of the righteous , psal. . . . though wicked men think and say , that the godly lead sad melancholy lives ; yet certain it is , that the ungodly , when they are alone , are generally melancholy . indeed when they are in taverns and alehouses with their vain companions , then they can laugh and sing ; but in their secret retirements , none so dull and dampish as they : yea , through the checks and clamours of their guilty consciences , they are oft-times sorrowful in the very midst of laughter . for wickedness is so far from producing peace and comfort , that it is properly the cause of sorrow , and discomfort : therefore saith the prophet , isa. . . the wicked are like the troubled sea when it cannot rest , whose waters cast up mire and dirt ; and then no wonder that it follows , there is no peace to the wicked ; it being the property of wickedness to be troublesome and vexatious , so that little joy or comfort can be found in a vicious course of life : whereas godliness brings great pleasure and contentment to the mind of a man ; which the apostle implieth , cor. . . our rejoycing is this , the testimony of our conscience , that in simplicity , and godly sincerity , we have had our conversation in the world . the satisfaction which ariseth from the testimony of a mans own conscience , in the faithful discharge of his duty , is very pleasant and delightful . in which respect , saith david , psal. . . in keeping thy commandments there is great reward . there is not only a reward hereafter , to all such as sincerely indeavour to ●…eep the commandments of the lord , but likewise a reward here in keeping them , men finding a compla●… and delight therein , being satisfied that they have in some measure performed their duty . . there is no joy comparable to their joy , who set themselves to serve god in truth and sincerity . such the apostle peter saith , rejoyce with joy unspeakable , and full of glory , pet. . . therefore the wise man speaking in the commendation of godliness , saith , her ways are ways of pleasantness , prov. , . as if he had said , though worldly men do judge the ways of godliness to be sad and uncomfortable , yet they do indeed yield great joy and pleasure to those who walk in them ; and therefore may well be termed , ways of pleasantness . for , . in ways of godliness , god doth communicate himself to the soul , and the soul doth injoy sweet communion with god : the soul doth injoy , as the influences of gods grace , so the light of his countenance , which is , as it were , an heaven upon earth : yea , the greatest happiness poor creatures can possibly attain unto . . the ways of godliness are ways of pleasantness , because the walking in them is pleasing and delightful unto god. and a gracious heart must needs take great complacency and contentment in that which is pleasing unto god. . there is that delight in the ways of godliness , as upholds the heart of a christian under all the losses , crosses , and 〈◊〉 he meets withal in this world ; and which will yield him abundance of comfort upon his death-bed . what was that which comforted king hezekiah , when he lay under the apprehension of death , but the testimony of his conscience , that he had walked with much sincerity in the ways of godliness ? isa. . . by all which it appeareth , that godliness doth not deprive men of all joy and delight ; but rather the more godly any are , the more joyful , at least the better right and title they have thereunto : whereupon saith one , wouldst thou live chearfully ? then live godly . the which should be an incouragement unto all young men , who are yet unresolved , speedily without any further delay , to consecrate their youth and younger years unto god , and his service ; betimes to walk in the ways of godliness , that so their lives may be the more comfortable and joyful . if the lord shall be pleased to incline any of your hearts thereunto , you will have cause to bless god for it , not only so long as you live here , but even to all eternity in the highest heavens . for by devoting your selves to god and his service betimes , even from your youth , many sins will be prevented , which otherwise will be committed by you , much more good will be done by you , and much greater will be your glory hereafter . . obj. i have time enough before me ; and therefore may for a while longer allow my self my liberty . hereafter may be time enough to turn from my sins unto god , and to mind the eternal welfare of my soul. a. . consider as the shortness , so the uncertainty of thy life . how many have we known in our own experience , who when they have promised themselves life for many years , have then been suddenly taken away ! thou who sayest thou hast time enough before thee , canst thou upon good ground assure thy self of another day ? if not , what folly , yea what madness must it needs be , to live one day longer in such a condition , in which if thou shouldst die , thou art miserably undone to all eternity ! true it is , god hath promised pardon and forgiveness to such , as in truth and sincerity , turn from their sins unto him , but he hath not promised the morrow to him that deferreth . if thou sayest , though i am not sure to live another day , yet i am likely , being in good health and strength . i answer , peradventure thou mayest live another day ▪ but what man , in his right senses , would put his everlasting salvation upon a peradventure ? peradven●… thou mayest die the next day , even whilst thou art 〈◊〉 in sensual pleasures and delights , and then 〈◊〉 sad is thy case like to be to all eternity ! the possi●… of a sudden and unexpected death , should , me●… , be an effectual argument to perswade every man speedily , without farther delay , to reform and amend his life . the merchant having a fair wind , will not defer to hoise up sail , saying , we have time enough , because it is possible the wind may turn , and he lose his opportunity . the husbandman having a fair day , will not defer the carrying home his corn , when it is fit to take it in , because it is possible the next day may prove 〈◊〉 . in all cases about our worldly affairs , a possibility of danger hath the force of an argument for present care : and why should it not as well awaken our souls to a speedy amendment of our ways ? . thou who still delayest to hearken unto the call of god in the ministery of the word , woing and beseeching thee speedily to abandon thy sins , and to walk in the ways of holiness , know assuredly , that he will not always wait on thee , his patience will not ever attend thee . as there is a time of grace , in which the gate of mercy stands open ; so there is a time of judgment , in which this gate will be shut , and a●…l possibility of entry taken away . psal. . . david speaketh of a time in which god may be found ; which implieth , that there is a time in which god will not be found . though thou cryest out against thy sins , and cryest unto god for mercy , yet will he not hear thee , but turn a deaf ear to all thy prayers . so the lord threatneth , prov. . , . because i have called you , to amendment and reformation , and ye refused to hearken unto me : but have set at nought all my counsels , and would none of my reproofs ; i will also laugh at your calamity , i will mock when your fear cometh : then shall they call upon me , but i will not answer ; they shall seek me , but they shall not find me . for the lord usually punisheth the slighting of his grace in our younger years , with the denying of it in our elder . hence it is that the apostle s. paul so much presseth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very now . behold , saith he , now is the accepted time , now is the day of salvation , cor. . . the time present is the only time , the time to come is no time , but a matter of meer uncertainty : and therefore , saith he , heb. . . to day if ye will hear his voice , harden not your hearts . where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to day , signifieth the time present ; and implieth , that the present opportunity of gods offering grace ought to be imbraced ; thou must hearken unto him now that he calleth upon thee in the ministery of his word , and motions of his spirit , to give over thy sinning trade , and give up thy self unto him , and his service : now that god hangs forth the white flag of mercy , and is willing to be gracious to thee : now that christ is woing and beseeching thee to cast away thy sins , and to cast thy self upon him , to own him for thy lord and saviour . now that the spirit of god is striving with thee , surely it will be thy wisdom speedily to turn from thy sins unto him . if thou put him off till hereafter , and thereby quench the motions of his spirit , how justly may he for ever reject thee ! . thou who upon a pretence of having time enough before thee , dost procrastinate and delay to look after god and heaven ; consider as the weightiness , so the multitude of works to be done by thee , in order to thy salvation . hast thou not a dead soul to be quickned ? a dark understanding to be enlightned with the knowledge of god , and of his son jesus christ ? an hard heart to be softned ? a proud heart to be humbled ? an unclean heart to be purified and cleansed ? a multitude of head-strong lusts to be mortified , and subdued ? manifold temptations to be resisted , and conquered ? hast thou all these , and many more things to do , in reference to thy future happiness , and yet wilt thou trifle away thy precious time in vanity , and pleasure ; yea in sin , and wickedness , saying , thou hast time enough before thee ? know , that the forementioned works are enough to take up thy whole life ; how then canst thou imagine , that the short remaining part thereof should be sufficient for them . ah sinner ! be convinced , that these things must be done by thee , or else thou wilt be undone for ever , and then judge , whether it be not high time for thee to bid adieu to all sinful pleasures , and delights , and seriously to mind the concernments of thy precious and immortal soul. surely thou canst not be so simple as to flatter thy self with a conceit , that all those things may be done , either in time of sickness , or in old age . first , for the time of sickness ; that must needs be very unfit , in regard of the many lets and impediments which then usually fall out to hinder the performance of them ; as pains of body , faintness of spirit , dulness and deadness of heart , perplexity of mind , partly through fear of gods judgments , and partly with care of disposing thy outward estate for the future maintenance of wife and children ; which will not suffer thee so to collect thy spirits , as is requisite for such weighty works . secondly , as for old age , which is scarce able to bear the infirmities of nature , how unfit must that needs be for such hard and difficult services ? how can it be expected , that such who are in a manner past working , should go thorow the greatest works , that in this world are to be performed ? eccl. . , solomon calls the days of old age , evil days ; not because they are so in themselves , but because of the manifold weaknesses and diseases , pains and aches which do accompany them , whereby they are very much disinabled unto any good work . and therefore to put off the main business of our lives , the things which concern the salvation of our souls to our old age , must needs be the greatest folly in the world , because in so doing we put it to the hazard whether ever it will be done . besides , that god who requireth the first-fruits of all we have , will not be put off with the devils leavings . if a souldier should spend the strength of his days in service against his prince , and in his old age offer his service to him , would he , think you , accept thereof , and not rather reject him , and his service ? canst thou then imagine that god will accept the service of thine old age , when thou hast spent the strength of thy years in the service of sin and satan ? . thou who sayest thou hast time enough before thee , and thereupon resolvest hereafter to be for god , and holiness , know that thereby thou deceivest thine own soule for no resolution can be hearty and sincere , but what is present . he who is willing to indulge his sinful flesh but a day longer , would as willingly do it a year longer , yea to eternity , if he might . he who is not willing to cast away his sins , and to close with christ to day , would never do it by his good will. thy purposes and resolutions for the time to come are but deceitful , and hypocritical : o trust not to deceitful purposes . . thou who delayest to serve god out of a pretence , thou hast time enough before thee ; i would ask thee , what shew of reason thou hast for it ? happily thou wilt say , oh the contentment i find in my present course is so sweet and delightful to me , that i cannot as yet deny my self therein : but is thy lust sweeter than christ ? than pardon of sin ? than peace and reconciliation with god ? yea , than the joys of heaven ? sure thou art a bruit , if thou say so . and if not , why dost thou not presently reform , and return to the lord ? is it too soon for thee yet to be happy ? thou art worthy to die for ever , who chusest to lie longer in the estate of the dead , when thou mightest presently turn and live . . thou who sayest thou hast time enough before thee , hast thou not served the devil , and sin long enough ? hast thou not done enough to the damning thine own soul , but thou must go on further in thy wicked and ungodly courses ? certainly if thou hadst any of the ingenuity of a christian within thee , thou wouldst rather say , i have long enough wallowed in the filth of sin , and mire of sinful filthiness ; i have long enough slighted the free grace of god , and rejected the invitations of jesus christ , 't is a shame i have stood out so long . well , i have now done with iniquity , from henceforth i will be for christ , and holiness : farewel my former sinful courses , and companions : farewel my carnal peace , ease , and pleasure ; 't is high time to mind the eternal welfare of my soul , and to give up my self to god. . consider , though sound repentance is never too late , yet late repentance is seldom sound ; like untimely fruit , it rarely cometh to any perfection ; as may evidently appear from the usual practise of such as recover of their sickness , who in the time of affliction seemed mightily troubled for their wicked lives , and outwardly bewailed their sins , crying out against them ; yea , made many vows and promises of newness of life , and better obedience , professing , for the time to come , utterly to renounce their former lewd courses , and to serve god in true holiness and righteousness all the remaining part of their days ; yet being recovered to their former health again , forgetting the vows and promises they made in the time of their sickness , with the dog , they have returned to their former vomit ; and with the sow , wallowed again in the filth of sin , and mire of sinful filthiness , imbracing the same sins which they had formerly lamented , and so become worse than before . it was the observation of that worthy divine mr. robert bolton , that he never knew or heard of any man unwrought upon under conscionable means , who after recovery , performed the vows and promises of a new life , which he made in his sickness , and time of extremity ; which methinks should be a strong motive to perswade every one of us to turn from our sin , and to givup our selves intirely unto god in our health and strength , that so we may have some comfortable evidence of the truth and soundness of our repentance . . consider the desperate hazard thou runnest , by delaying to close with iesus christ. for what if thy great change should come before the change of thy heart ? how sad would thy condition be ! what if christ who hath long been knocking at the door of thine heart , should withdraw himself , and never knock again ? surely , as it was one of the greatest mercies that ever was vouchsafed to thee , that jesus christ should condescend to stand and knock at the door of thine heart ; so it will prove in the event the heaviest judgment that ever befel thee , if thou wilt not now open unto him , but put him off with delays : it will be just with christ finally to withdraw himself from those who will not hearken unto him in this his merciful day of visitation . beware that this be not thy case . . thou who sayest thou hast time enough before thee , and thereupon yet a while longer wilt venture after the devil , suppose thou shouldst at the latter end of thy life turn from thy sins unto god , which , as i shewed before , is not ordinary , yet must it needs be matter of grief and sorrow to thee , then to call to mind , how thou hast spent the strength of thy youth , the best of thy days in the service of sin and satan ; and now hast little time , and less strength remaining for god , and his service . surely this will be matter of great shame and sorrow unto thy soul : and therefore as thou tenderest the honour of god , and thine own eternal happiness , now stir up in thy self a longing desire after the work of grace in thy soul , and put thy self upon a present and serious use of the means : delay not a day longer , lest that delay be unto death . . thou who still goest on impenitently in thy wicked course of life , consider how sad and dreadful thy condition is , so long as thou continuest therein . . thou art under the guilt of sin . all the sins that ever thou committedst are yet on thy score , none of them are blotted out . surely , if one sin laid to the charge of a sinner is enough to sink him irrecoverably into perdition ; oh then how sad is thy condition , who liest under the guilt of many millions of sins , cloathed with many aggravating circumstances ! . thou art under the power and dominion of sin , yielding up thy self to the command of every lust . yea , such a slave art thou to every filthy and unclean motion , that though thou knowest very well , that the fire of lust will end in the fire of hell , ( without speedy repentance ) yet wilt thou gratifie thy self therein . the truth is , there is no such tyrant in the world as sin ; and therefore there can be no greater folly and madness , than to serve such a master , whose work is drudgery , whose wages is death , and that eternal , rom. . . oh that the eyes of poor sinners were opened to see the miserable slavery and bondage in which they are ! surely then they would flee unto jesus christ for freedom , and redemption . i deny not , but sin and corruption doth remain , yea work and stir in the very best , after they are renewed and sanctified by the spirit of god ; but they hate and loath their sins , yea pray and strive against them , and are never satisfied till they are utterly subdued and vanquished . but in the unconverted sin doth reign , and play the rex , so that they are under the power and dominion thereof , yielding a willing subjection thereunto . their lusts no sooner bid them go , but they go and run again , they yield up themselves to be the servants of unrighteousness , and sometimes are content to be at a great deal of cost and pains , for the satisfying their filthy lusts . . thou art under the damnation of sin . though thou art nor actually roaring in hell-flames with the devils and damned , yet art thou liable thereunto ; and if by some unexpected providence thou shouldst be taken hence in thine unconverted state ( which for ought thou knowest may be●…al thee this night ) thou hast no hope of escaping the damnation of hell , but wilt most assuredly be cast into that lake of fire and brimstone , where is nothing but weeping , and wailing , and gnash●…ng of teeth , and that to all eternity . eccl. . . solomon speaking unto the young man who was much addicted to his sensual lusts and pleasures , saith , by way of scorn and derision , rejoyce in thy youth , and let thine heart chear thee in the days of thy youth , and walk in the ways of thine heart , and in the sight of thine eyes . as if he had said , do what thou pleasedst , deny not thy self any thing , which thine heart can desire , take thy fill of pleasure ; but know thou , that for all these things , god will bring thee into iudgment ; that is , for thy mis-spent youth , and all those sensual pleasures wherein thou takest so much content and delight , thou shalt perforce be brought before christs judgment-seat at the last and great day , and there receive the dreadful sentence of condemnation ; and then be hurried by the devils out of christs presence , and dragged into hell , never , never to return again . ah sinner , might thy torments there have an end , after so many millions of years as there are stars in the firmament , hairs on thy head , or sands on the sea-shore , the consideration thereof would administer some comfort to thee ; but the thought of everlasting torment is the very hell of hell. o the folly and madness of many men , who from day to day , and from year to year , do put off their reformation , and amendment ; yea , spend their days in mirth and jollity , as if they were in no danger , though they walk upon the very brink of hell. know , o young man , that so long as thou livest and continuest impenitently in thy wicked and ungodly course of life , there is but a step betwixt thee and eternal destruction : for thou hangest over the very mouth of hell , by the rotten thred of thy life , which may soon be snapt asunder ; and then what can be expected , but an irrevocable downfal into hell ? thus much for the setting forth the miserable condition of such as continue impenitently in their sinful courses , upon a conceit that they have time enough before them to repent in . wherein i have somewhat the longer insisted , thereby to startle and awaken all unconverted sinners out of their carnal security , into a lively sense and apprehension of the dreadful danger they are in , so long as they live and lye in their sins unrepented of . i shall close this last objection , by removing those incouragements which many plead for the delaying their amendment , and reformation . . taken from that noted place in ezek. . . but if the wicked will turn from all his sins that he hath committed , and keep all my statutes , and do that which is lawful and right , he shall surely live , he shall not die . whence some have inferred , that at what time soever a sinner doth repent him of his sins , he shall be received to mercy ; and thereupon have deferred their repentance till it hath been too late . ans. . the text affirmeth no such thing ; but only , that whosoever truly turneth from all his sins , and sincerely endeavoureth to walk in all the ways of gods commandments , he shall surely live , and not die . so that the place truly understood , giveth no incouragement to any to put off their repentance to their old age , or death-bed ; for what time have they then to express the sincerity of their repentance by their godly lives and conversations ? if the conditions of the text be well weighed and considered , they would fright men from that folly and madness . . although it be true , that whensoever a wicked man truly repenteth , he shall be pardoned ; yet he cannot truly repent whensoever he will ; repentance not being in his own power , but the free gift of god , which he seldom bestoweth on those in their old age , who have neglected it all the former part of their lives : and he that refuseth to turn when god calleth him , provoketh god to give him over to the hardness of his own heart , so that he cannot turn . . another incouragement is taken from the mercy of god. god , say they , is merciful and gracious , yea rich in mercy , whose arms are ever open to receive all poor sinners who come unto him ; and therefore we hope to find mercy at last , though we never sought it before . a. . true it is , god is merciful , yea abundant in mercy , but to whom will he extend his mercy ? surely to poor penitent sinners , who in truth turn from their sins , and devote themselves to him , and his service : but thou who delayest and puttest off thy repentance from time to time , must not expect to partake one drop thereof . though the lord be ready to imbrace all poor penitent sinners in the arms of his mercy , yet will he wound the head of his enemies , and the hairy scalp of such an one as goeth on still in his trespasses , putting off his amendment from day to day , psal. . . . know , that as god is rich in mercy , so likewise abundant in truth , and will shew no mercy to sinners in a way derogating from his truth . now as god hath promised in his word to receive such into his favour , who without delay will turn from their sins unto him , and keep his statutes , ezek. . . so in his word hath he threatned destruction to such as put off their repentance , when he calleth upon them to turn ; as pro. . . every word of god will certainly have its accomplishment . when therefore thou presumest on the mercy of god , remember withal , that he is a god of truth ; and as sure as god is true , if thou continuest in thine ungodly course of life , thou wilt perish for ever , notwithstanding god is merciful ; for all the ways of the lord are mercy and truth unto such as keep his covenant , and his testimonies , psal. . . . know that god is iust as well as merciful , and will by no means clear the guilty . as he hath prepared heaven for some , so hell for others ; and it is very just , that such should be cast into hell , who will not accept of heaven upon gods terms , by a speedy turning from their sins , and giving up themselves unto him . thou therefore who blessest thy self with a false perswasion of gods mercy , and thereupon runnest on in a course of sin , know that thereby thou dost deceive thine own soul ; for thou wilt at last find , that the lord is just as well as merciful , just in executing his wrath upon obdurate and wilful sinners , as well as merciful in receiving your penitent sinners into favour . as god to shew the riches of his mercy converteth some in their elder years ; so to shew the glory of his justice , he leaveth others , and those the greatest part , to die in their sins . . it is a mercy that sinners can never enough admire , that upon repentance they may be received into favour : but it is a wicked perverting this mercy of god , if instead of leading us to repentance , it should incourage us to defer the same from day to day . because god is merciful , shall we be so ungrateful , as thereupon to run on in a course of sinning against him , presuming on his mercy to the last ? because god is gracious , shall we thereupon prove the more ungracious and rebellious against him , and his commandments ? that be far from us . yea rather , seeing the lord is merciful and gracious , let us be the more ashamed to sin against so good and gracious a god. let not the mercy of god occasion us to take any incouragement to sin against him ; but rather let the consideration thereof be an effectual argument to prevail with us speedily to turn from our sins unto him , and to walk in the ways of holiness . surely if there were any ingenuity in us , his love to us would constrain us to love him again : his mercy to us would work in us , both a care to please him , and a fear to offend him . iii. another incouragement is taken by many from the patience and long-suffering of god , because he long bears with them in their wicked and ungodly courses , not executing his wrath upon them . eccl. . . because sentence against an evil work is not executed speedily , therefore the heart of the sons of men is fully set in them to do evil . because the lord is slow in executing vengeance on wicked men , therefore are their hearts exceedingly hardened in their sinful ways , so that they go on impenitently therein ; abusing the long-suffering of god unto presumption , which should have led them to repentance : but know , that though the lord doth bear long with some sinners , yet not with all . how many have we known in our own experience have been suddenly surprized and cut off in the very act of sin , not having so much time and strength as to say , lord have mercy upon me ! and assuredly the slower god is in striking , the heavier will be his stroak ; tthe curse and wrath of god , for thy going on still in thy trespasses , will be more grievous on thee at the last . iv. another incouragement is taken by many from the example of the converted thief on the cross , who had spent all the former part of his life in wickedness , and profaneness . a. . it is a single example of extraordinary mercy , there being not one more in all the bible . it is the saying of s. austin , unus misericordiam invenit hora ultima , ne quis desperet , & unicus , ne quis praesumat . that one man was received to mercy at the last hour , that none should despair , and but one , that none should presume . for this one man that repented at the last , many thousand instances might be brought of such , who putting off their amendment from day to day , have at last perished in their sins . what folly then must it needs be in any , to put himself in a way wherein so many have miscarried ! . christ wrought this rare miracle of mercy upon an extraordinary occasion ; namely , to honour the ignominy of his cross. when his humane nature was lowest , then would he manifest the power of his divine nature ; whereby christ shewed what he could do , not what ordinarily he would do . and being an extraordinary act of christs mercy and power , it can make no general rule : what ground of hope then can this afford to thee who wilfully spendest thy youth and younger years in the service of sin and satan , in hope to find mercy at the last . . though the thiefs repentance was late , even at the close of his life , yet it was so soon as he heard of christ. for it doth not appear , that he either saw or heard of him before : whereas thou hast often heard of christ in the ministry of the word , yea been called and invited to cast away thy sins , and to cast thy self upon him , to come unto christ that thou mightst be saved , and yet hast slighted and rejected his gracious invitations , and quenched the good motions of his spirit ; therefore thy case is far different from his . . though the thief continued in his wicked and ungodly course of life to the last , and then became a true convert ; yet can it not be proved , that he purposely put off his repentance to that day . but questionless he persisted in his sinful ways till the hour of death , through ignorance , and not through wilfulness ; whereas thou designest to follow thy sinful lusts and pleasures all thy life long , at least the best and greatest part thereof , and then at the last to resign up thy self to god , and his service : therefore his late repentance can be no ground of incouragement unto thee , who wilfully resolvest to go on in thy wicked courses , so long as thou hast time and strength . chap. vi. containeth directions suitable to young men. having answered the objections of some young men against their early serving of god. i come now to give you some directions suitable to your state and condition . . labour to be well rooted and grounded in the principles of religion , otherwise you will soon be carried away with every wind of doctrine , and so made a prey to every seducer . observe who they be that are easiest seduced by papists , quakers , and false teachers , and you will find that they were such who were never well grounded in the principles of religion . ephes. . . they are said to be children in understanding , who are tossed to and fro , and carried away with every wind of doctrine ; implying , that weak and ungrounded christians are aptest to imbrace every false and erronious doctrine . whereas the martyrs being well grounded in the principles of religion , could not be removed from the truth by all the arguments of the most learned doctors . as therefore thou wouldst be preserved from all erronious doctrines , and damnable heresies , labour in the use of all means god hath sanctified , that thou mayst be well rooted and grounded in the truth . to that end , . learn some good and sound catechism . if thou canst not get it by heart , then read it over again , and again . thou mayst read and hear much , and yet never attain to a well-grounded knowledge in religion , till thou beest well instructed in the principles of it . this the apostles well knew ; therefore they delivered to their several churches a form of doctrine , which contained the fundamental principles of religion , which every member thereof was perfectly to learn , rom. . . tim. . . heb. . . and . . whosoever shall think to attain unto any sound knowledge in religion , meerly by hearing the word preached , before he be well grounded in the principles thereof , will find it a hard work , and understand by his experience how necessary the laying a good foundation is to his building up in faith and holiness . . take all opportunities of reading the writings of godly learned men , who by their labours have cleared the main and principal points of religion . and amongst the many books now extant , be sure you rather make choice of such as do soundly inform the judgment , and work powerfully upon the heart and affections , than of such as containing little but frothy conceits of wit , do only please the phantasie with fruitless flashes . . especially be frequent in reading the holy scriptures , which contain not only the principles of religion , but also all necessary truths to be known and practised . yea as david speaketh , psal. . . thy word is a lamp unto my feet , and a light unto my path . it giveth wisdom to the simple , and to the young man knowledge and discretion . for this timothy is commended , that he had known the scriptures from his childhood , tim. . . ii. return to the lord : repent , and be converted to god. conversion being so great and necessary a duty , and so especially included in that remembring of our creator required in the text , i shall insist a little the more distinctly upon it ; and shall , . open the nature of it . . press thee to it . . for the nature of conversion , it is a turning , or coming back to the lord. sin is our departing , or going away from god : impenitence in sin is our keeping away from him . conversion is our return , or coming back to god. it is our coming back , . from unbelief , to faith in god. . from our enmity and rebellion , unto friendship and obedience to god. . it is our coming back from unbelief , to faith in god. every convert is become a believer . the unconverted world are all concluded in unbelief , rom. . . in conversion we are fetched out from that wretched multitude of unbelievers : converts and believers signifie the same persons in scripture-sense . this faith we are converted to , comprehends in it three things . . our sealing to the truth of god. . our adventuring upon the truth of god. . our resigning our selves to the government of the truth . . faith is our sealing to the truth of god , or our belief of the truth of the word of god , ioh. . . he that believeth hath set to his seal , that god is true . it is our belief of the truth of the scriptures in general , and in special of the truth of the gospel . it is our sealing to christ , or our believing that he is the messiah of god , and the saviour of the world ; that this is the stone that is laid in sion , on whom whosoever believeth shall not be confounded , pet. . . that in him there is salvation , and none other , act. . . . faith is our adventuring upon the truth of god , an adventuring our lives , an adventuring our souls upon the truth of the word of god , and upon that jesus concerning whom this word bears witness . faith is an adventuring for the other world . the object of faith are things not seen , heb. . . that is , the invisible world . the scripture tells us of another stare , a more blessed and glorious state than that we here are in : this blessed state is in the other world , which however it cannot now be seen , yet faith hath such evidence that there is such a state , that it will adventure for it . believers are merchants , matth. . . merchant-adventurers , that will adventure all they have , their whole stock and patrimony , for the riches of that good land. believers are adventurers for the other world , and they trust their whole adventure with christ , he shall be their pilot , yea he shall be their ark to bring them into the holy land above . whither art thou bound , o believing soul ? for canaan , for ierusalem which is above , i am bound for heaven . but art thou sure that there is such a place as heaven , and such blessedness there ? so sure i am , that i will adventure all upon it . but who is it shall bring thee to heaven ? iesus of nazareth , he who suffered , the just for the unjust , that he might bring us to god. but god is angry with thee , thou art a guilty creature , and by thy sins hast fallen under his wrath and displeasure ; how wilt thou do for that ? why , i 'le trust christ for that , he shall be my propitiation , he shall make peace for me , and he will do so , iohn . . o but thou art an unclean and polluted creature , and there 's no unclean thing can enter into that holy land , how wilt thou do for that ? i 'le trust christ for that also , he shall be my sanctification , and he will be so , cor. . . . faith comprehends under it the resigning up our selves to the government and guidance of the truth of god , our actual living under the power of truth ; not only our holding the truth , but our suffering the truth to take hold of us , to rule us , and order us in our whole course . 't is the same state that both are in , both those that believe not the truth , and those that obey not the truth . faith is not only a resting on christ as our saviour , but a resigning our selves to him as our lord and king. thou sayst thou dost believe the gospel , but wilt thou obey the gospel ? hath it gotten the command and government of thee ? is thy life a life of obedience to the faith ? if sin and the devil have still the government of thee , and thou livest under the power of thy flesh , it will no way avail thee to say , i believe in christ. but of this more in the next particular . . conversion is our return from our enmity and rebellion against god , into friendship and obedience to god ; our coming in , and laying down arms ; the ungodly world are all in arms against god , they are rebels against the almighty , their word is the same with those heathens words , psal. . . let us break his bonds asunder and cast away his cords from us . the root of this rebellion is that enmity that is in their hearts against god , rom. . . the carnal mind is enmity against god. sinners are enemies against the being of god , they would be glad if there were no god , none above them to restrain or punish them . the fool that said in his heart , there is no god , psal. . . how glad would that fool be , if he were sure his heart had said true ; if he were sure there were no god indeed . they are enemies against the soveraignty of god , against his rule and government ; they all say in their hearts concerning the father , as those iews said concerning the son , we will not have him to reign over us , they are enemies to all the holy ways of god , col. . . now in conversion the enmity is slain , and thereby the rebellion subdued ; you who were sometimes alienated , and enemies in your mind by wicked works , hath he now reconciled , col. . . a sincere convert is a soul reconciled . reconciliation between god and man is of both parties . the reconciliation of man to god stands in a cessation from enmity , a subduing of his rebellion , and his returning into friendship and allegiance . sinners love not god , nor any thing that belongs to god , their enmity is against him , and all his ; against his word , worship , and all his ways : they love neither his laws , nor his promises ; neither his works , nor his ways . god promises and rewards with spiritual and eternal blessings , but what is this to a carnal mind ? he must have money , meat , and drink , and fine cloaths , and pleasures , these locusts he likes , but loaths gods manna . a convert is so reconciled to god , that he loves and likes all that is of god ; he likes his crown and his cross , his comforts and his commands , all that god gives , and whatever he requires : he loves to be , and to do whatever god will have him ▪ a strict , holy , and obedient life , a life of care and labour , in all things to please the lord , that 's a life he loves ; not only the life he commends and praises in others , but 't is the life he loves to live . there are many that are no converts that come thus far , to be able to say , for my part , i have nothing to say against godliness , i think well of it , 't is an honest way , and the safest way : i wish well to the power of religion , 't were well if there were more of it found in the world . i , but as much as thou speakest for it , and as well as thou lovest it , thou wilt have but little to do with it thy self ; thou lovest strictness , but thou wilt not be strict thy self ; thou praisest the close and laborious christian , but canst not bear nor endure that labour and care thy self . is this thy reconciliation to god ? mistake not thy self , every sincere convert is so reconciled to all the ways of god , that these are the ways , this is the life which he chuses for himself . a life of obedience to the whole will of god , this is the life he loves , and lives . by what hath been said , thou mayst understand what conversion is ; and so what it is , i am now exhorting thee to . ii. i shall now press thee to be converted , and turn to the lord. and shall i need to use arguments to perswade thee ? i doubt there may be need enough : how hardly are sinners perswaded in to god ? they will after the devil easily enough , but how few are they with whom all the arguments imaginable will prevail to bring them to god ? chap. vii . containing two main arguments to conversion . i shall make use of two great arguments in this matter . . thy necessity . . thy commodity . . thy necessity methinks should prevail with thee . a necessity is laid upon thee to turn to the lord , and wo to thee if thou turn not ; thou must turn , or die , matth. . , except ye be converted , ye cannot enter into the kingdom of god. necessity is a mighty argument to perswade to any thing . what is there but necessity will perswade men to ? sinners will make use of this argument to perswade themselves to , and to excuse and justifie themselves in , any wickedness . we shall hear them sometimes saying , if i have stollen it was for my necessity . if i have lyed or sworn falsly , it was upon necessity , i was forced upon it . and when they have said this ( 't was my necessity that brought me to it ) they think they have said enough to justifie themselves . this argument of necessity hath great place in the present case : it is of necessity that thou be converted : for . it 's necessary that thou live , that thou secure thine own being , and the blessedness thereof , that thy soul be so looked to , that it be not left to die and perish for ever . this is of the highest necessity for every man to look to it , that he go not down into the infernal pit . it is not necessary to be rich in this world , to have great houses , and fine cloathes , and costly fare , and many friends , to be in health , to live in credit and prosperity in the world . thou maist be , and be happy without all this ; there 's many an honest poor man , who hath lived comfortably and contentedly , that hath scarce been worth a groat , besides his labours , and it may be hath scarcely had one friend in the world to relieve him . but it 's necessary to keep thee out of hell , to keep thy soul out of the hands of the devil ; this is more necessary than to have a being : better thou hadst never been born than at last to be damned . . it 's necessary to be converted that so thou maist live . thou diest without remedy , thou diest without mercy , if thou turn not : ezek. . , , why will ye die ? turn and live . intimating that it 's impossible but men must perish everlastingly if they turn uot , except ye repent , ye shall all perish , luke . . sinners will sometimes acknowledge and say , 't would be well for me if i could mind my soul ; 't would be well for me if i could repent of my sins ; if i could leave this drunkenness , or this company-keeping , or this covetousness ; 't would be well for me , if i could bring my heart to it , to leave off this carnal course of life , and give my self to christianity , and godlyness . 't would be well for thee , why is that all ●…hou hast to say in so important a case ? how will it be with thee if thou repent not ? 't would be well for thee , dost thou say , to turn to god ? why man , it 's necessary for thee : a necessity is laid upon thee , and wo be unto thee if thou turn not . if thou wert in extream poverty , and hadst no bread to eat , no house to dwell in , nor friend to relieve thee ; or if thine house were all on fire over thine head , would such a cold or low expression suffice to set out thy case ? 't would be well for me if i could get bread , or a house , or a friend to relieve me , 't would do well for me , if i could get out of mine house , ere the fire devour me : no thou wouldst then cry out of thy necessity , of thy extremity ; i starve , i am ready to perish for want , i shall be burnt to ashes , if i fly not out of my house . escape for thy life , sinner , thy soul starves , it dies , is like to burn for ever in the bottom of hell . oh its necessary for thee to get thee out of this fearful case : why lingrest thou ? haste thee , haste thee , let the extremity of the danger , and misery thy soul is in , press thee to make a sudden escape , thy case will not bear delayes , flie for thy life , flie unto christ and live . ii. thy commodity or profit perswades thee to turn to the lord. commodity is the great argument of the thristy world , that puts them upon all their labours . what will not men undertake , and endure for their commodity ? this chooses their habitations , builds their houses , plants their orchards , this animates their trade●… , and is the encouragement and reward of all their labours , the profit that is expected to come in by them . why now sinner consider , godliness is the great profit . it 's profitable to all things , tim. . . there 's nothing truely profitable besides . sinners count that godliness is good for nothing unless to make men proud and conceited . fools cry out with those , job . . . what is the almighty that we should serve him , and what profit shall we have , if we pray unto him ? they count that this is the onely thing , that stands in the way of their profit , their great hindrance in the world : they think they might get more , and thrive better , if it were not for this godliness , this conscience hath been many a mans undoing . how many a man is there , that hath lost a good living , because he would keep a good conscience ? if it were not for this conscience , men might get , not only by honesty , but by fraud , or by violence ; lying or false ▪ swearing , might then bring them in many a penny , but conscience pares off all that gain . but yet whatever fools think , godliness is great gain , tim. . . it is our onely profit . nothing can truely be counted our profit , but that which is , or contributes to our happiness . wilt thou call that thy profit , which when thou hast it , thou art like to be never the better for it ? neither the honester man nor the happier man ? nothing can be accounted our happiness ? or conducing to it , but that which either will abide by us , or do us good when it is gone . holiness will abide by us , and the exercises of holiness will do us good , when they are over and past . in such times , when through sickness and weakness , or some other invincible hindrances , we cannot pray , or hear , or labour in the work of our souls , 't will then be a great comfort to us , that we have prayed , and heard , and laid up against such a time of need , when we had ability . the fruits of praying will remain , and the very remembrance of our faithfulness to god will be a comfort to us in our greatest weaknesses and distresses . sinners when their estates are gone , their labours are done , their pleasures are over ; then they will know whether these things be their happiness or no. this getting life , this merry life , which thou now blessest thy self in , will not last alwayes with thee , and when 't is gone , then thou wilt see how wise a man thou wert in promising thy self happiness in such things as these , where is the hope of the hypocrite though he hath gained , when god shall take away his soul ? job . . . thy soul , man , thy soul must be gone , the time is at hand when god will take away thy s●…ul , and lay it in the dark for ever : and when that day comes , where then will thy gains be ? what shall it profit a man to win the whole world , and lose his own soul ? matth. . . young man , what art thou for ? art thou for profit ? wilt thou study thy own commodity ? wilt thou count that thy p●…ofit , which will make thee the honester man , and the happier man ? wouldst thou get something to comfort thee when thou art old ? wouldst thou be really happy ? then go to god , joyn thy self to him , give thy self to him to be his servant for ever : get the lord to be thy portion , and then thou maist say , return to thy rest , o my soul , for the lord hath dealt bountifully with me , psal. . . wilt thou now young man , take these arguments and urge them home upon thy heart ? stand in the presence of god , and in his fear reason thus with thy self , why should i not now become a sincere convert to god ? . is there not a necessity laid upon me ? must i not either turn or burn ? is it not necessary for me to look to the salvation of my soul ? and is there any way for that , but turning from my sin ? my flesh pretends necessity for my serving of it ; i must have bread , i must have cloaths , i must have money ; i am sure these things are necessary for me , for i must not starve . i , but is there not an higher necessity here ? whether i have bread or no , whether i starve or no , i must look to it , that i be be not damned for ever . skin for skin , and all that a man hath will a man give for his life , job . . . i , but skin , and flesh , and bone , and life , and all must go , rather than lose my soul. if i can live and maintain my self here in an honest way it must be done . if i can be a rich man and a good christian , a wealthy man and a godly man , 't is well enough . but whether i be rich or poor , i must have christ , and life , and christ i cannot have without turning from my sins to him . what , o my soul , art thou such an enemy to godliness , that thou wilt rather die , than become a godly man ? art thou so in love with a carnal and earthly life , that thou wilt sell thy life to the devil , rather than change thy course ? will thy necessity prevail nothing with thee ? thou art in necessity , o my soul , in necessity of christ , in necessity of pardon , in necessity of grace and holiness . thou art ready to perish , a slave to lust , a slave to the devil ; these tyrants are thrusting thee down to the eternal prison , thou art in necessity of christ ; there 's no hope of escaping , but by getting thee into christ. . would it not be for my profit to turn ? how can i spend my time to better advantage , than by making the everlasting kingdom sure to me ? whom dost thou , o my soul , account to have been wise men , and the best husbands in the world , whose care , and whose labour have best turned to account ? either those , who have gotten oyle into their lamps , that have been sowing to themselves in righteousness , that have been laying up to themselves treasure in heaven ; or they that have had their occupation wholly about this earth , or else loytered their time in mirth and idleness ? which of these two sorts dost thou think are best provided for ? whose harvest or vintage is like to be the most plentiful and blessed ? however thou judgest now in this sowing day , yet when the reaping-day comes , then in which of the two cases wouldst thou be , either of those , who had sown in righteousness , and reap in mercy : or else in case of those , which have sown in the flesh and reap corruption , which have sown in iniquity and must reap in wrath and fire ? would it not be more to thy profit , to reap with the righteous and the godly , than with the wicked and ungodly ? why , does the case stand thus ? is it both necessary and profitable for me to be a sincere convert to the lord ? come my soul , away with all excuses , away with all delayes , come in this day , and yield thy self to the lord ; come , give thy self , come , joyn thy self to him in a perpetual covenant , that shall never be forgotten . chap. viii . containeth a direction unto young men how to get a stock of grace . iii. at thy first setting up , content not thy self with a competent stock of mony to begin the world withal : but be sure likewise to get a good stock of grace . thou art to drive two trades together , a trade for thy body , and a trade for thy soul , and each trade must have its distinct stock to be maintained upon . 't is like to be but poor trading , where there is no stock to begin upon . thou maist as well drive a trade for thy body without a stock of mony , as a trade for thy soul without a stock of grace . get a stock of saving grate , a stock of faith and love , and habitual holiness ; upon the wise improvement of this , thou wilt grow rich unto god. this is the true riches , the best riches , a little of it is more worth than all the world . for , . riches oft prove hurtful to the owners of them , eccl. . . there is a sore evil , which i have seen under the sun , namely riches kept for the owners thereof to their hurt : proving oftentimes occasions of sin unto them , being the bellows of pride , and the fuel of lust. but grace always proveth an exceeding great advantage to the owners thereof . never any man suffered by having too much grace . it s good upon all accounts : for it sanctifies mens earthly riches , teaching them how to use and improve them to the glory of god , the good of others , and comfort of their own souls . yea grace sanctifies not onely blessings , but likewise crosses and afflictions , turning them to their good . for all things shall work together for the good of every gracious soul , of every one that loves and fears god , rom. . . whereupon saith the apostle , cor. . . our light affliction , which is but for a moment , worketh for us a far more exceeding , and eternal weight of glory . . worldly riches are uncertain , they make to themselves wings , and fly away , prov. . . sure it is , that within a short time , either they will be taken from us , or we from them ; either they will leave us , or we must leave them . yea they are such slippery ware , that the harder we graspe them , the sooner they will slip out of our hands . whereas grace is a blossome of eternity , which will abide with us for ever . it doth not only continue with us so long as we live here , but it endureth with us to all eternity , therefore called durable riches , prov. . . i know some tell us of falling away from grace . true it is , a christian may lose , . the comfortable sense , and feeling of grace , so that in his own apprehension it may be utterly lost . . he may lose some degree of saving grace ; for faith is sometimes more lively and strong : and sometimes more dull and weak . yea all graces have their full and wane , their ebbings and flowings . . he may lose the powerful operation of grace , i mean the acts of faith , and other graces may be intermitted and suspended , when as the graces themselves are not abolished , but continue with us for ever . in which respects you may discern the transcendent excellency of grace above riches . how should the consideration thereof prevail with you to labour in the use of all means god hath sanctified for the attainment thereof . to help you therein take these directions . . mourn and weep ( if possibly ) for thy graceless condition ; take up a lamentation and say , woe and alas , that ever i was born , especially that i have lived thus long in a graceless condition , without god and without christ in the world ! o what will become of me , if i die in this estate ? surely hell and damnation must needs be my portion to all eternity . thus make thy closet an house of mourning , and know that the mourning of thy soul will cause the earnings of god's bowels towards thee ; so that he will not deny grace to a mourning soul. . as thou wouldst have grace , frequent the means of grace . i mean the ministry of the word , that being the ordinary instrument , whereby the spirit of god , who is the principal author of grace , doth convey grace into the hearts of sinners . whereupon the apostle peter affirmeth , ( pet. . ) that we are born a new , not of corruptible seed , but of incorruptible , by the word of god. where by being born a new , is meant such a thorow change in us , whereby we are brought out of the state of nature into the state of grace ; and so are made new creatures , having an infusion of new and holy habits , or supernatural graces put into our hearts ; which blessing is ordinarily wrought in us , through the ministry of the word , acts . . we read of three thousand sinners , who had grace wrought in their souls , by one sermon . yea acts . . it is said , whilest peter was preaching the holy ghoss fell on all them that heard the word . and therefore , o young man , as thou desirest true saving grace , frequent the ministry of the word , take all occasions of hearing the same , hoth in season and out of season . and for thine incouragement know , that as graceless and prophane hearts , as thine have been sanctified by the spirit of god , as they have been attending upon the ministry of the word . and who knoweth but thou maist find the same effect of the word upon thy soul , whilst thou art waiting upon it ? . beware thou neglect not the day of grace . there are certain seasons of grace , when the lord makes tenders and offers of grace to the souls of poor sinners . yea there is no man that lives in the bosome of the church , but probably he hath his critical day , a certain time for grace , which if he neglect , it is a question , whether ever it will be offered to him again . happy therefore , and thrice happy are they , who observe those seasons of grace , and know in their day , the things that concern their everlasting peace . now it may he god speaks home to thy conscience , now he warms thine heart , and puts thereinto good purposes and resolutions . it will be therefore thy wisedome carefully to observe , and improve the same to thy souls advantage , not suffering them carelesly to pass away ; lest if thou lose the benefit of those blessed motions , thou lose life and salvation for ever . luke . , . our saviour tells the jews , they had a day of grace , which because they slighted and neglected , they should never enjoy it again : the means of grace and salvation should be no more offered unto them . god being a just god , is it not just , that he should reject them for ever , who have for a long time rejected him ? that he should turn a deaf ear unto them , crying unto him on their death beds for grace and mercy , who would not hearken unto him calling upon them in the day of his merciful visitation ? whilest therefore the day of grace lasteth , whilest god stands knocking at the door of thine heart by the motions of his spirit , and admonitions of his ministers , speedily open to him , embrace his motions , be willing to follow the dictates of his spirit in ways of obedience . thou knowest not when thy day of graee will end . though some mens day continueth to their old age , some to the day of their death : yet some mens day of grace may end in their youth and younger years . thy first day may be thine only day for heaven , loyter out that , and thence forth it may be night with thee for ever . therefore , o young man , how doth it concern thee to take the first and present season ? now hearken , now accept and submit to mercy , now give thy self unto god , be his faithful servant , to obey and serve him with all thy heart and strength , or the day may be lost , and thy soul lost for ever . behold now is the accepted time , now is the day of salvation . thou knowest not what a day may bring forth , thou maist suddenly be taken from the means of grace , or the means of grace may be suddenly taken from thee . the sun of heavenly light , which now shineth , may set , and thou be left in darkness . the gate of mercy now opened to thee , may be shut against thee . the things belonging to thy peace may be hid from thee . there is a time coming , and we know not how near it is , in which , ( as christ saith ) many shall seek to enter in , and shall not be able , luke . . oh what woful yelling , what pitiful crying , and earnest knocking will there be then at the gate , with lord , lord , open to us ? but all in vain , having slighted , and neglected their day of grace , when they should have got oyle into their lamps and grace into their hearts , . be earnest with god in prayer , who is the god of all grace , that be would be pleased to vouchsafe unto thee his holy sanctifying spirit , which may quicken thy dead soul , infuse the grace of life , and make thee partaker of his holiness , whereby thou maist become a new creature . beg of god , that he would not put thee off with the things of this world , but together with his outward blessings , or whether thou have them or not , that he would bless thee with spiritual blessings in christ jesus ; and that he would inrich thee in the inner man , with his saving and sanctifying graces . what the apostle iames saith of wisdom is true of all grace , if any one lack it , let him as●… of god , that giveth to all men liberally , and 〈◊〉 〈◊〉 not , and it shall be given him , jam. . . o young man , may grace be had for asking ? ask , and ask , again , never keep silence , nor let fall thy suit till thou hast obtained . and in thy prayers plead that gracious promise , isa. . . i will pour water upon him that is thirsty , and flouds upon the dry ground . that is , where there is no sap of grace , nor moisture of goodness , upon such , saith the lord , will i pour out my water , my living water , my grace shall flow down upon him , and his soul shall be as a well watered garden . go therefore thou poor sinful soul , who never yet to this day hadst one drop of grace within thee , go thou to the throne of grace , go to the fountain of grace , lament thy sinful barren heart before god , and plead his promise of pouring the spiritual water of grace upon the barren thirsty soul : say unto him , lord make good this good promise unto me , behold the dry and barren heart , upon which no dew or rain from above hath ever fallen , pity this hard and parched soul ; a drop lord , a drop from the fountain of living water . god of grace , give grace unto me , and effectually work it in me . and know for thy comfort , that if god hath given thee a sense of the want of grace , and an heart to pray for it , it is an hopeful sign that he intends to bestow it on thee . . stir up in thy soul an earnest longing desire after grace . to that end consider the excellency thereof . consider , i say the excellency of grace ; it is the beam of the divine nature , a spark and ray of glory , which puts such an excellency upon a person , that all others are vile persons in comparison of him . a gracious soul is the rarest piece of all gods workmanship , of more worth than all the wealth and riches in the world . nothing so graceth a man as grace doth , being the image of god in man , whereby he becomes like unto his creator , which is the greatest excellency that can be conferred on a creature . it was this that made all gods servants so famous in their generation . it was not their wealth , their parts or the like , but their graces , their faith , their patience their zeal for god , and the like . these kept their names fresh , when the names of wicked , graceless wretches do rots and are perished . grace is aromatical , it embalmes the living names of dead saints : whereupon a gracious person , when he dies , is said to carry a good conscience with him , and to leave a good name behind him . i grant that carnal men , through their ignorance of the true worth of saints , being blind in spiritual matters , have a low and mean esteem of them . but could they look into their inward parts , and discern their true worth , they would acknowledge them all-glorious within , more precious than fine gold . i shall close this direction with a word to those who have some comfortable evidence of the truth of grace in their hearts , exhorting them that they content not themselves with any measure or degree of grace , but labour and strive after perfection , adding grace to grace , and growing from one degree of grace unto another , till they be perfect men and women in christ jesus . though you ought to be contented with a competency of worldly wealth , yet never talk of a competency of grace , nor take up with any degree of it already obtained , as if you had enough ; and needed no more . st. paul , though he was content with a little of the world , yet not with a little of grace : he reached forward , and pressed towards the mark for the price of the high calling of god in christ iesus , phil. . , . it was the motto of charles the fifth , plus ultra , that is , more yet , or further yet . and it ought to be every christians motto , go on to perfection . to perswade you thereuno take these arguments . . hereby you will gain a comfortable evidence of the truth of grace in you . for true grace hath this property , that though it be weak , yet it will grow , and increase mightily , as he that loveth silver , is never satisfied with silver , nor he that loveth abundance with increase , saith the wise man , eccl. . . so he that hath true grace in him , will never think he hath enough of it , but will be ever desiring and endeavouring after more . they who have once tasted of the sweetness of grace , are not satisfied with a little , the more they drink , the more they thirst , till they have drank their full draught in the kingdome of god. it may justly be doubted , whether there be any truth of grace , where there is not a desire , and endeavor after an encrease therein . it is an ill sign to sit down satisfied , and rest contented with a little . sure thou hast none at all , who art satisfied with that little grace thou thinkest thou hast . . to stir you up to labour after a greater measure and higher degree of grace , consider , that after the work of grace hath been wrought in you , there is a great deal more work to be wrought by you ; many lusts to be conquered , much corruption to be subdued , many temptations to be resisted , many graces to be exercised , several duties to be performed , many of them hard , and difficult to flesh , many great things to be done , and bitter things to be indured for christ , you may be called to the fiery trial , and to suffer the loss of all that is dear unto you . how can you imagine to go through all all these works with a small degree of grace , and measure of strength ? . the stronger christians you are , the more helpful will you be unto others who are weak and infirm , and consequently the more honourable , for it is more honourable to give than to receive . therefore how doth it concern you to strive to increase your store , that you may have by you to help the needy , and be useful in your generations , by instructing the ignorant , resolving the doubtful , comforting such as mourn , reproving such as are scandalous , converting such as are unconverted , strengthning such as are weak in grace : oh what a blessing might you be to all your relations ! yea to all with whom you do converse ! how should the ears that heard you bless you , yea and bless god for you iob. . . chap. ix . containeth directions how to live a godly and gracious life . betake thy self to live a godly and gracious life . for thy help therein take these directions . i. direction , at thy first awaking in the morning lift up thine heart to god in a thankful acknowledgement of his mercy to thee the night pass , in giving thee such quiet rest and sleep , whereby thy body is refreshed , and thou inabled for the duties of the day . and beg of god that he would so assist thee with his grace and holy spirit , that all the thoughts of thy heart , and words of thy mouth , and works of thy hands , the day following , may be acceptable in his sight . and in regard the devil , at thy first awaking , is very watchful to take possession of thine heart , by casting in some wicked , worldly , wanton thoughts ; it will be thy wisdom to prevent him , by fixing thy heart on some spiritual subject ; as on god , his word , or works , his providence , or properties . good thoughts in the morning will so season thine heart , that thou shalt retain the favour of such a gracious beginning all the day after . ii. direction , to a godly life . so soon as thou art ready , before thou goest about the works of thy calling , withdraw thy self into some private place , and there pour out thy soul unto god by fervent and effectual prayer . be sure to open thine heart to god , before thou open thy shop to men . this secret prayer we find commended by christ himself , matth. . , when thou prayest , enter into thy closet ; and when thou hast shut thy door , pray to thy father that is in secret , and thy father which seeth in secret shall reward thee openly . and we find that what he commanded , himself practised ? for mark . . it is said , in the morning christ went out , and departed into a solitary place , and there prayed . how careful the servants of god have been therein , none will question , who are acquainted with the scriptures . besides all the benefits of prayer in general , secret prayer hath these : . it will be some testimony of the sincerity of thine heart . a man may joyn in publick and family-prayer meerly in hypocrisie , to gain the applause and commendation of men : but he that maketh conscience of praying in secret , and that in obedience to the command of god , with a desire to approve himself unto him , hath some good evidence of the truth and sincerity of his heart . . it is in our secret prayers that god doth ordinarily give the greatest discoveries of his love ▪ iacob met with the blessing when he wrestled with god in secret . as cornelius was praying by himself alone , a man in bright cloathing , or an angel , appeared to him , and said , cornelius , thy prayer is heard , act. . , . when peter was praying alone upon the house , he saw a vision , and heard a voice from heaven speaking unto him , act. . , , &c. the secrets of the lord are usually revealed unto his people , when they are seeking him in secret . christ giveth his sweetest kisses , and dearest imbraces to his spouse when she is alone . yet how is this duty of secret prayer generally omitted , especially by the younger sort of citizens , whose heads , and hearts , and time are so taken up with sensual pleasures , and worldly businesses , that they can scarce allow themselves any time to spend with god in secret . surely such do plainly demonstrate , that they love the world , and the pleasures thereof , more than god himself . nay , how can such say , that they love god at all in truth and sincerity , when they delight not in communion with him ? nor love to have any intercourse with him in secret ? oh young men , that i might prevail with you for the time to come , to be more constant in this duty ; that you would not go into your shops , till you have been with god in private , and there offered up your morning sacrifice of prayer and thanksgiving : i beseech you for the sake of your precious souls , plead no excuse from worldly businesses . the devil , and your own corrupt hearts , will find many occasions to divert you from the duty ; but say to them as abraham to his servants , stay you here while i go , and worship the lord yonder . shouldst thou omit thy morning devotions for any worldly businesses , thou wouldst thereby hazard the loss of thy precious soul , for the gaining of a little worldly wealth , which can yield thee no true comfort . and what will it avail thee to gain the whole world , and lose thine own soul , mark . . friend , let this my counsel be accepted of thee , and prevail with thee ; set upon a constant course of serious secret prayer , or else never talk of christianity , or religion in thee , thou hast nothing of it . a christian without prayer , is a man without breath : prayer is the very breathing of a christian soul. in the performing thy secret devotions , observe these rules . . beware of doing them in a cursory , careless , and formal way . he who serves god carelesly , is like to bring a curse upon himself instead of a blessing : for cursed is he that doth the work of the lord negligently , jer. . . so it is in the letter of the hebrew , though the new translators of our bible render it , deceitfully . which two words may very well interpret one another . for he that doth a work negligently , doth it deceitfully , he doth as if he would deceive god , but at last he deceiveth his own soul. such prayers as are performed coldly , and negligently , they are as if they had not been done in gods account , and a man is never the better for them ; yea , he is the worse for such prayers , for they leave the heart more worldly and covetous , more hard and obdurate than it was before , and more guilty before god. . let thy prayers be fervent , performed with earnestness of spirit and affection . set thy self in good earnest to seek the lord , which is the only means to prevail with him ; for it is the fervent prayer only that is effectual , jam. . . to this end be sure thou give not way either to drowsiness of body , or distractions of mind , unto which we are all naturally too too prone ; but stir up thy self to the duty , putting forth all the strength thou canst therein . though thy strength be but weakness , yet if thy strength be in the work , god will accept thereof . as when a father sets his child about such or such a work , though the child be very weak and insufficient for the same , yet if it put forth its strength therein , to do it as well as it can , the father will accept thereof , as if it were done after the best manner . so it is between god and us , though we are very weak , and insufficient for the performance of any spiritual duty , yet if we put forth our strength therein , god will accept thereof . among other directions which might be given to drive away wandring thoughts in prayer , and to raise up thine affections therein , take notice of these two . . make choice of such a place for the performance thereof , where thou mayst use thy voice , and not be heard of others . the voice in prayer will be found very effectual , both to keep thine heart close to the duty , and to quicken thine affections therein . . if notwithstanding thou findest thy mind hath been wandring in prayer after worldly matters , it will be a good course , in thy closet devotions , to pray those heads over again , which thou deliveredst without any observation , labouring as to keep thine heart closer to the duty , so to perform it with more fervency , and earnestness of affection . chap. x. containeth directions for the manner of following thy particular calling . having thus begun the day with prayer , thou must then betake thy self to the duties of thy particular calling : for particular callings are of gods appointment , as for our own good , and the good of our family , so for the benefit of others . in following whereof , have special regard both to thy ends , and manner of performing them . . for thy ends : follow not thy worldly businesses meerly for gain and advantage , thereby to get an estate , but chiefly in obedience to the command of god ( who requireth every one to labour in some honest calling ) that thereby thou mayst serve , and follow his providence in the use of those means he hath appointed for the getting a comfortable subsistance for thy self and family : and that thou mayst in some measure be profitable in thy generation , and serviceable to the publick good ; minding above all things the glory of god in what thou dost , who is glorified not only by the practice of holy and religious duties , but also by a conscionable performance of the duties of thy particular place and calling . . for the manner of following thy calling , observe these rules . . be diligent therein . to live without a calling , or not to labour therein , are both sinful and unwarrantable . every son of adam ought to mind some particular calling , by vertue of that command which god laid upon man immediately after his fall , gen. . . in the sweat of thy face shalt thou eat bread till thou return unto the ground . which words are to be understood , not only as a curse , or judgment ; but also as a charge , and command . answerable thereunto is that precept in the moral law , six days shalt thou labour . so that no man hath a priviledge to live idly , but either by the sweat of his brow , or of his brain , ought to be serviceable in his generation . for thine incouragement unto diligence in thy calling , solomon tells thee , prov. . . the ●…and of the diligent maketh rich . and prov. . . that the soul of the diligent shall be made sat . whereas idleness is the root both of beggery , and of all manner of wickedness : yea , the devils chiefest opportunity and advantage for tempting men unto sin , and therefore may be called , the hour of temptation . for when the devil findeth men most idle , he will be sure to set them on his work ? therefore it was good counsel which saint ierom gave to one of his friends , be thou always about some lawful business , that when the devil comes , he may not find thee idle . if satan at any time find thee not about that which is good , he will soon set thee about that which is evil . though thou must be diligent in thy calling , yet take these two cautions . caution . beware of laying out the strength of thy heart and spirit upon thy worldly businesses , which ought to be reserved for communion with god. thou must so follow the works of thy calling , as one that hath other matters in thy head , businesses of an higher nature lying upon thee , even the great things of eternity , the salvation of thy precious and immortal soul. this the apostle intendeth in cor. . . where he adviseth us , so to use the world , as if we used it not , or as not abusing it , by such an immoderate loving , and inordinate seeking after it , as takes off the heart from a due minding the great concernments of our souls . as esau wasted his strength by overmuch hunting , and by his too greedy desire of iacob's red pottage , lost his birth-right , gen. . . so mayst thou by an over-eager hunting after wealth , waste the strength of thy body , and indanger thine heavenly inheritance . it will be therefore thy wisdom so to mind and follow after things temporal , that thou mayst not lose , no nor abate thy care of things eternal . i deny not but the world may and must be minded by thee , but still in its place , secondarily , and subordinately . what is the world to thy soul ? what is bread , or cloaths , or money , or an house , or lands , to the everlasting kingdom ? let that word be still in thine ears , and upon thine heart , whatever thou art about : first seek the kingdom of god. first , that is , not only before all things , but chiefly , and above all things : seek the kingdom of god , and his righteousness ; let thine heart be ever more intent upon god , than upon all things in the world besides . caution . though thou must be diligent in thy calling , yet beware that thy worldly businesses and imployments do not ingross thy whole time , but allow thy religious duties their proper and sufficient season . be sure thou observe thy praying , and thy reading times , yea , and thy seasons for meditating on god , and communing with thine own heart . oh let not thy worldly imployments , prove heavenly impediments . put not off thy serving god for any earthly advantage whatsoever . happily thou wilt say , i must provide necessaries for my family , i must have bread for my self , and them . true , and must thou not have grace , and christ too ? is not thy soul more than thy body ? is not christ and grace more necessary than thy daily bread ? if thou wilt not raise thy estate upon the ruines of thy soul , if thou wilt not sell thine hopes for hereafter , for thy present commodity , and undo thy self for ever , for fear thou shouldst be undone here ; then look to it , that whatever wants , thy soul may have its due share of thy time . let not holy duties give place to the world , let the world give place to them . i know it is the practice of too many , upon a pretence of much business , either wholly to omit their private devotions , or else to run over them so hastily , that they are lost in the doing ; as good do nothing , as nothing to purpose . god will not be so put off ; nor can thy soul subsist upon the income of hasty duties . if thou wilt find no more leisure to pray , god will find as little leisure to answer . , follow thy worldly businesses with an heavenly mind , as a citizen of heaven , and a pilgrim on earth . though thou hast thy hand in the earth , yet let thine eye , and thine heart , be towards heaven , often meditating on heavenly things , and setting thy thoughts and affections on things above : as s. paul , when he was at rome in his body , yet was at coloss in his spirit , col. . . so though as yet we are absent from heaven in our bodies , yet in our spirits we may be continually present there : and there let us daily be , both searching into the blessedness of that better country , and studying our way thither , and laying up a treasure for our selves there . there is scarce any worldly business which calls for the continual intention of thy thoughts upon it ; but some spare time may be gained from it for spiritual thoughts , and heavenly meditations . and great care and watchfulness there should be against such an over-intention of mind upon whatever earthly affairs , as does shut the lord out of doors , and throw heaven under our feet . let our whole life be a walking with god , as enochs was , gen. . . let us learn the skill to serve the lord in our serving the necessities of our bodies : and let us often catch at opportunities for more immediate converses with him . learn particularly these two things . . to spiritualize all outward objects and occurrences , by raising matter of heavenly meditations from the same . there is no creature in which there are not manifest footsteps of the power , wisdom , and goodness of god. every flower , or spire of grass , every worm , or fly , declare the power of our great creator . how much more the curious fabrick of mans body , and the glorious host of heaven ? from each of which thou mayst take occasion to think of god with admiration , as a christian seeth all things in god ; so may he see god in all things , and thereby make some spiritual use and improvement of them . he may with the bee suck sweetness out of every flower , not only for sensual delight , but also for spiritual profit . and truly the benefit of the creature is half lost , if there be nothing but an outward use made o●… them . the bruit beasts can behold the outward things ; if man see , and learn no more , what is his excellency above the beasts ? a wise physitian can extract some good out of those herbs , that ignorant persons cast away as useless . in like manner wise christians can and ought to extract some spiritual profit to themselves out of every creature which they behold , and every providence that they meet with : by which blessed art of heavenly chymistry , thou mayst both please thy fancy , and profit thine own heart . . in the midst of thy worldly businesses and imployments , often lift up thine heart to god in some short ejaculatory prayer ; as for his direction , assistance , and blessing on thy pains and endeavours , so to keep thee from the pollutions and defilements of this world ; and that he would sanctifie every dispensation of his providence unto thee , whereby thou wilt carry on the interest of thy soul , with the concernment of thine estate . these kind of prayers thou mayst send up unto god at all times , in all places and company ; yea , whilest thou art conversing with others about worldly matters , thou mayst by these converse with god , and hold communion with him , and that without any prejudice to thine outward businesses . the lord hath manifested his great approbation of these ejaculatory prayers by his gracious answers and returns thereunto . how graciously did god answer that ejaculatory prayer of david against achitophels counsel , by defeating the same , and turning it into foolishness ? sam. . . how graciously did god answer that ejaculatory prayer of nehemiah by enclining the heart of the king to send him to ierusalem ? neh. . , as also that ejaculatory prayer of the penitent thief , lordre member me when thou comest into thy kingdom ? whereupon christ said unto him , this day thou shalt be with me in paradise , luk. . , . yea that ejaculatory apostraphe of moses to god ( exod. . . ) wherefore hast thou so evil entre●…ted this people ? had it s gracious answer and return , chap. . . then said the lord , now shalt thou see what i will do to pharaoh . ejaculatory prayers , though they are short and sudden , yet p●…oceeding from the heart , may be as fervent and prevalent as solemn prayers . and indeed , these frequently used , argue an heavenly mind , and an holy familiarity with god. but still beware that these short and occasional prayers , be not made to serve thee instead of , and to shut out thy set and solemn duties . these will be of use to help thee in thy fixed duties , and may not excuse thee from them . iii. direction , to young men touching the manner of following their callings , be just and honest in thy dealing with men , avoiding as all guile and deceit , so all subtile equivocations , and mental reservations , tending to the wronging thy neighbour : that thou maist be able to say with the apostle , ( heb. . . ) i trust i have a good conscience in all things , willing to live honestly . it is very observable how plentiful the scripture is in pressing men to deal justly , and honestly with all men , even in weights and measures , and that both in the old , and new testament . in the old testament saith the lord to his people , levit. . , . iust ballances , and just weights , a just epha , and a just hin shall you have . the epha , was a dry measure , or a measure for dry things , as our bushel is . and the hin was a measure for liquid things , as our pottle-pots or gallon . under these two names all other measures are comprehended , which god requireth should be just and true , without all falshood and deceit . and deut. . , , , . thou shalt not have in thy bag divers ▪ weights , of one kind , he meaneth , a great and a small . thou shalt not have in thy house divers measures , a great and a small ; one to buy with , another to sell with : or a greater to be shewn to the magistrate , or officers , when they come to view th●… weights and measures ; and a less to sell with . and vers . . but thou shalt have a perfect , and a just weight ▪ a perfect and a just measure shalt thou have , and vers . . all that do such things , and all that do unrighteously ( in what kind soever ) are an abomination to the lord thy god. in the new testament , the apostles in their exhortations doe much press upon gods people just and honest dealing one with another , as rom. . . provide things honest in the sight of all men . the word in the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is very emphatical , and implyeth a forecasting care that they did nothing , that was dishonest in the sight of men , phil. . . whatsoever things are honest , whatsoever things are just , whatsoever things are of good report , thinks on these things . as if he had said , be sure you mind such things . and thes. . . let no man go beyond or defraud his brother in any matter , because that the lord is the avenger of all such the●… apostle seemeth to anticipate the secure thoughts of the fraudulent , promising themselves impunity , telling them , that the lord is the avenger of all those , who shall by any deceit defraud their brethen . yet what abominable frauds and deceits are daily acted in matters of commerce , and trading between neighbour and neighbour . chap. xi . setteth forth several frauds and deceits too frequently acted in matters of commerce and trading between neighbour and neighbour , with some general rules for the preventing of them . . how many do use all the art they can to make their wares look better and fairer than indeed they are , that so they may get more for their commodities than in truth they deserve ? which is one kind of deceit . how many by lying , and equivocating do put off their ●…ad wares at the highest prices ! commending that for the best of the kind , which they know to be stark naught ; and so sell their consciences with their commodities for a very inconsiderable advantage . surely those are sad gains , that make a man lose peace of conscience , and heaven at last . . how many are apt to work upon the unskilfulness , and ignorance , or the necessity of the buyer ? if they find him unskilful in the commodity he is buying , how are they apt to work upon it ? and to demand an unreasonable price of him , far above the worth of it ? or if the buyer hath more than ordinary need of such a commodity , how apt is the seller to take advantage of his urgent necessity ? making him to pay more for the same , than it is really worth , which is cruel injustice . or when poor people expose their wares to sale which they have wrought up , to buy bread for themselves and family : how many are there who take advantage of their necessity , offering them little more for the same , than their goods cost them before they were wrought up ! which is an high degree of oppression , forcing them to sell their tears , sighs , and groans with their wares , because they are necessitated to part with them at such low rates . thus many sell their souls for the gaining a few pence , and then bless themselves in their good bargain . 't is an evil rule which some men propose to themselves , and take to be warrantable enough , to buy as cheap , and sell as dear as they can , that is , to wrong and over-reach if they be able ; if they be honest , 't is because they cannot help it . and 't is a poor shift they alledge to save themselves from blame , viz. caveat emptor , let the buyer look to himself . wherefore hath he his eyes and understanding ? if he be deceived , he hath deceived himself . is that all thou hast to say , caveat emptor ? why that 's no more but this , let him count me a knave that he hath to do with : let him trust his own eyes , and not my words , or oaths , o●… conscience , for there 's no trust to be given to them . is not this it thou sayest , and dost thou not herein say well for thy self ? . how many do deceive their neighbours in weights and measures , using false weights and false measures , and yet take the full price for their commodities ? which is a plain cheat , that is abominable in the sight of god , as prov. . . divers weights , and divers measures both of them are alike abomination to the lord. as if he had said , though men may make light of this kind of deceit , and haply boast of it , yet god abhorrs it , and the rather , because it is a sin that tends to the overthrow of humane society . . how many use unjust and uncharitable courses to raise the ordinary price of their commodities ! as by forestalling the market , or by ingrossing commodities , that having them all in their own hands , they may sell them at their own rates . which is a branch of uncharitableness , raising their gain out of their brothers loss . . how many buy such goods as they know , or have just cause to suspect , that they are stollen ! thereby making themselves accessary to the theft , and making thieves : if there were fewer receivers , there would be fewer thieves . . how many do make a gain by promise breaking , who will readily promise to pay ata day , but make no conscience of keeping their word , or their time ; not regarding how much their neighbour suffers by being disappointed at his day . christians should be men of their words ; should consider before they promise , and then make conscience of punctual performance . . how many seek to put off all the bad money they can , though thy know it to be bad , even for good wares ? haply you will say , you took it for good money . though you did , yet except you can return it to the parties from whom you received it , it is a branch of deceit . better it is to suffer wrong , than to do wrong in any kind . because one hath wronged thee , will that be thy warrant to wrong another ? whatever palliations or pretences men may have , yet the thing is palpably injurious : justice requires that there be an equal and true value betwixt the price , and the commodity . when thou knowest the commodity thou buyest to be good , and the money thou payest for it to be naught , where is thy justice ? thus you see what mysteries of iniquity there are in most trades , which are too well known , and too much practised by many tradesmen . for the preventing of which , i shall briefly give you some few general rules to be observed in your dealing with men . . ever observe that golden rule of our saviour , matth. . . whatsoever ye would that men should do to you , do ye even so to them . as thou wouldst not have mixt wares sold thee for that which is pure : nor that which is sophisticated and naught , for that which is perfect and good : do not thou offer the like to others . as thou wouldst not be wronged , nor over-reached by others , do not thou go about to wrong , or over-reach others . but whatsoever thou wouldst that men should do thee ; do thou even so to them , for this is the law and the prophets , that is , this is that which every book of the law and prophets require of us ; this is the summe of that which in the law and prophets , is delivered concerning our carriage and behaviour towards our neighbour . . when at any time thou art summing up thy gains and gettings , put all thy unrighteous gains in the one s●…ale , and thy soul , which thou hast by thine unjust and deceitful dealing exposed to sale for them , into the other : and withal consider how light all those gains and gettings are in comparison of thy soul. and this through gods blessing may be a means to take thee of from all dishonest dealings . for what is the gain of many thousands , nay of all the wealth in the world to the loss off thy precious soul ? surely all the wealth and riches in the world can no more countervail the loss of one soul , than all the dirt of the street can countervail the loss of a rich jewel . young man , thou art now going forth into the world , and thine eyes and thine heart are set upon getting an estate : and gathering thee substance against the time to come : but beware thou lay not up an evil treasure , a treasure of lyes , and oaths , and deceit , with thy treasure of money or goods . resolve from thy very first to have none by thee but honest gain : if god increase thee , bless him for it ; but resolve rather to be poor , than not to be honest and upright : for riches profit not at the day of wrath , but righteousness delivereth from death , prov. . . . consider that all the ways and works of unrighteousness , though acted never so secretly and cunningly , shall one day be made manifest to all the world . for god shall bring every work into judgment , with every secret thing , whether it be good , or whether it be evil , eccles. . . at the great day of judgment , whereof solomon had made mention before , all the ways and works of wickedness , all the deceits of men , though never so closely committed , shall be discovered to the view of all . and therefore the day of iudgment is called ( rom. . . ) the day of revelation ; because then all the hidden things of dishonesty , all frauds and deceits shall be made manifest . i shall close this direction with giving you some few motives and arguments unto just and honest dealing in your commerce with others . . honest dealing is the likeliest way to thrive . look into the scriptures , and you shall find that righteousness , as well as godliness , hath the promise of the life that now is , and of that which is to come ; promises of things temporal , as well as of things spiritual and eternal , tim. . . though a righteous man have but a little estate , yet that little is better than great revenues of the wicked and unrighteous , psal. . . the unrighteous ▪ man who hath got an estate by fraud and deceit , may fare more deliciously every day : but the righteous man may eat his meals with more true joy and contentation . . iust and honest dealing with men will prove an honour and ornament unto religion and profession . yea , there is nothing will grace religion so much in the eyes of all men , than for such who make profession thereof to be just and honest , true and faithful in their dealing with others . this argument the apostle peter useth , pet. . . have your conversation honest among the gentiles , that whereas they speak against you as evil doers , they may by your good works , which they shall behold , ( meaning such good works of honesty , as they by the light of nature knew to be good works ) glorifie god in the day of visitation . . nothing doth more wound religion , and dishonour the gospel , than when men professing godliness , are found unfaithful and dishonest in their dealing . surely never did religion suffer more dishonour and reproach , through the unjust and unrighteous actings of the professors thereof , than in these days . it cannot but grieve the heart of every good man , to hear that which is too truly laid to the charge of many professing godliness amongst us ; namely , that there is more truth and faithfulness , more just and honest dealing to be found amongst turks and heathens , than amongst many christians , who make a great profession of religion . woe be to those christians by whom such offences come : surely it had been better for them they had never been born , than that their lives should be such a scandal to christianity , and dishonour to the gospel . . iust and honest dealing with men will be some evidence of thy right and title to heaven , psal. . , . the psalmist describing who shall ascend the holy hill of sion , a type of heaven , giveth such characters which chiefly relate to duties of honesty and righteousness : having propounded this question , vers . . who shall dwell in gods holy hill ? maketh this answer in the next verse , he that walketh uprightly , and worketh righteousness . so that he is a citizen of heaven , who walketh uprightly towards god , and worketh righteousness towards men : who doth not only talk of righteousness , but worketh righteousness : who doth not ask , much less exact unreasonable prices for his commodities , but observes a due proportion in his buying and selling . q. if you ask , what rule is to be observed for the setting a price upon our commodities , that we may content our selves with reasonable gains ? a. the best rule , i know , is to observe the ordinary price of the market , which valueth things with consideration of all circumstances ; as scarcity , plenty , time , &c. . wealth gotten by unjust and deceitful weights , are usually accompanied with a secret curse from the lord ; so that they seldom continue long , but melt away many times in the same hands that got them ; according to that of the prophet ieremiah . . as the partridge sitteth on eggs , and hatcheth them not , so he that getteth riches , and not by right , shall leave them in the midst of his days , and at his end shall be a fool. that which is gathered by the unrighteousness of man , shall be scattered by the wrath of god. though men should thrive by their unjust and injurious dealing , yet their worldly wealth can never recompence their spiritual loss . for what will it advantage a man to gain a little earth with the loss of heaven ? take heed therefore , o young man , of seeking to inrich thy self by any unwarrantable ways : what thou gettest thereby , may prove to thee as the flesh that the eagle catched from the altar , and carried to her nest , which having a live coal cleaving to it , set nest and young ones on fire . the curse of god is like a secret moth , eating into such an estate as is got by fraud and deceit . . without restitution of goods ill got , there can be no true repentance , nor hope of pardon . restitution is an hard work , as necessary as it is : the meat that goeth pleasantly down , costs some deadly pangs in the vomiting up . whatever unrighteous gains thou swallowest up , it must be restored , or 't will cost thee thy life . lay not up such an unrighteous treasure , which will certainly put thee to the pain of restitution , or damnation . if thou be able , thou must restore or die : if thou be not able to restore , thou must repent or die ; and the pangs of thy repentance may be much more bitter , than thy unrighteous gains were ever pleasant to thee . be wise , o young man , and consider , if it be so hard for thee to hold thy hands from unlawful gettings , how much harder will it be to shake thy hands of them , when thou hast them . the few instances that ever we hear of , of restitution made ( in an age of so much unrighteousness ) do abundantly evidence , that 't is hard work to restore . o take heed , lay not up such a temptation for thee against the time to come , which if it prove too strong for thee , will be thine everlasting undoing . provide thee better work for the time of thine age , than to unravel the wickedness of thy youth . since thou art like to be so hard to vomit , drink not down that which must come up , or will be thy death . some there are in the world , who by their unrighteous dealings have raised themselves from nothing to great estates , their fraudulence in their way hath been it that hath built them houses , and bought them lands , that hath filled their purses , and fed their families , and provided portions for their children . o 't will be hard service for such to let all go back where it ought ; to sell their lands , and empty their purses , to pluck off their childrens fine cloaths , and to cloath them in russet , or in rags , and themselves to come down from their greatness to nothing again , and to take up with that little pittance of their estates which they came honestly by . let it be well considered by such , whose case this is , how hard it is thus to empty themselves . and be thou ware , o friend , in time , how thou puttest thy self upon this hard choice , either to strip thy self to the skin of all thou hast dishonestly gotten , or to perish everlastingly . chap. xii . sheweth the vices whereunto young men are addicted . one is rash and hasty anger . vvhereas there are sundry vices , whereunto young men are exceedingly prone , which are very displeasing unto god , let it be thy care and endeavour to shun , and avoid the same . the vices of youth are these . i. rash and hasty anger . young men being hot and furious , like tinder and gun-powder , take fire at the least spark of offence ; and by indulging the violence of their passion , grow often outragious . i deny not but there is a lawful anger , as when a man is angry either at his own , or other mens sins ; for that anger is without sin , which is against sin . but when one man is angry with another , either for no just cause , or for a very slight one , then is his anger sinful and unlawful : to which kind of anger young men are very prone . many , i know , account anger , even the hottest and most hasty anger , to be but a slight matter , a light infirmity ; therefore i shall , . shew you the heinousness of this sin. . lay down some remedies against it . that you may discern the heinousness of it , observe these considerations . . the passion it self is exceeding violent . anger is brevis insania a short madness , as seneca calls it , and maketh a man ( as we say ) beside himself , so as he hath no government of himself , but is void of reason , in regard of the use of it : being more like an unreasonable , and outragious beast , than a reasonable and prudent man. it carries many men beyond the bounds , not only of modesty , but of humanity also . . the effects of this passion are likewise very violent , for . it distempers the whole body within and without . it disfigures a mans face and countenance , it maketh his speeches very confused , his actions rude , and his whole behaviour unseemly . if you look upon a man pasiionately angry , you shall see his eyes glaring , his head and hand shaking , his mouth foaming , his tongue doubling , and the whole man even bereaved of himself . . among the soberer sort of people , it perverts every good thing they take in hand . it hinders prayer , by possessing the head with revengful thoughts . therefore the apostle commandeth that pure hands he lift up without wrath , . tim. . . it hinders profitable hearing of the word , therefore the apostle iames , chap. . . exhorteth to be swift to hear , and slow to wrath . for whosoever goeth to hear the word with a mind distempered through anger , shall carry away but little of that he heareth . . passionate anger driveth away the holy spirit of god , who cannot endure an unquiet mansion , but loveth a meek and quiet habitation . the clamour and tumult of passion is such an offence to him , as causeth him to withdraw . . as anger driveth away the spirit of god , so it maketh room for the devil , ephes. . , . be angry and sin not , and then followeth , give not place to the devil , if you gave way to anger , you thereby give place to the devil ; that furious devil within opens the doors to let in the unclean devil without . . hasty anger is a badge and mark of a very fool . he that is soon angry dealeth foolishly , saith the wise man , prov. . . that is , he both speaketh and doth many absurd things , which maketh him a laughing stock to others . therefore he adviseth , eccl. . . be not hasty in thy spirit to be angry : for anger resteth in the bosome of fools . having shewed you in several particulars the heynousness of unjust anger . i come now to shew you some remedies . . for the preventing thereof . . for the suppressing thereof after it hath seized on thee . remedies for the preventing of anger are these . . take every thing , so far as possibly thou canst , in the better part . do not judge every shew and appearence of wrong to be indeed a wrong . or if it be , do not aggravate it , and make it greater than it is . but think the best of the mind , and intent of him that did the wrong , that he did it not wittingly , or least not despightfully , or in contempt . for this conceit , that a man is contemned , or despised doth sooner stir up anger and wrath than any other thoughts . or if an injury be so , as it cannot but be taken as it is , yet remember that thou hast done , or may do the like to others , if not to other men , yet to god , against whom thou hast despightfully , and contemptuously sinned . and thereupon resolve with thy self to be slow to anger towards others , as thou wouldst have god slow to anger towards thee . . accustome thy self to a daily and continual meditation of gods all-seeing and all-ruling providence ; how nothing cometh to pass , or falls out without it . so that whensoever any occasion is offered , which might provoke thee to anger , consider with thy self , that this comes not without the special providence of god , who will turn it to thy good , if thou belongest unto him ; according to that gracious promise , rom. . ●… . all things shall work together for good to them that love god , to them who are the called according to his purpose . look up unto god , and be not like the dog to snarl at the stone , never considering the flinger . david had provocation enough from shimei's cursing him , to make him angry , and boil up his passion to the height ; but he looked up to god , and saw his hand at shimei's tongues end : whereupon he said , let him curse , for the lord hath bidden him , sam. . . and this quieted his heart against the revilings of shimei . oh what a cooler of inordinate passion would it be in christians , to see the hand of gods providence in all the injuries and indignities , in all the wrongs and unworthy usages that they here meet withal ! . avoid all occasions of anger ; as the company of angry , cholerick persons , whose angry words are ap●… to move one to passion : therefore saith the wise man , prov. . . make no friendship with an angry man , and with a furious man thou shalt not go , nor walk familiarly . avoid likewise gaming and drunkenness , which are great occasions of angry words , yea , and many times of angry blows . it is not possible for any man to avoid any sin , that doth not avoid the occasions thereof . . labour to be perswaded , that it is greater honour to pass by , and not regard an injury , than to follow and pursue every wrong with revenge . solomon saith , it is the glory of a man to pass by an infirmity , prov. . . herein lieth true magnanimity , when a man passes by , and not regards every light injury : when he can hold the bridle , and keep in , and keep under , and in compass so head-strong a passion . heathen men by the light of nature could say , fortior est qui se , quam qui sortissima vin●…it moenia , that he is a more valiant man that overcometh himself , than he that conquereth a city ; which solomon expresly affirmeth , prov. . . he that is slow to anger , is better than the mighty , and he that ruleth his spirit , than he that taketh a city . . be often viewing thy self , look into thine own heart to see the abominable corruption that is there . the more any man knows himself , how vile and wretched he is , the less angry will he be with others ; for he seeth more cause to be displeased with himself for his sins and transgressions committed against god , than to be angry with his brother for any wrong or injury done by him . the over-high conceit that some men have of themselves of their own worth , occasioneth them to be so suddenly angry with others , because they are apt to think themselves undervalued by them . whereas he who understands himself rightly , what a poor unworthy wretch he is , will not easily think himself undervalued by others , having lower and meaner thoughts of himself , than others can have of him . . be earnest with god in prayer , that he would mortifie and subdue all thy earthly affections , especially this corrupt and violent affection of anger . this thou shouldst do , as at all times , so especially when thou discoverest the passion of anger begin to boil up in thee . having shewed you the remedies for the preventing of anger ; i shall now shew the remedies for the suppressing thereof . . keep down the first rising of anger . thou must give this water of bitterness no passage , no not a little , least like that in ezekiel , it grow from ankle deep , to knee deep , and from thence to the thighs ; and so at last prove a river that cannot be passed over without drowning . to this purpose tendeth that of the apostle ( eph. . . ) let not the sun go down upon thy wrath . his meaning is , that if through natural infirmity anger steal into thy heart , yet let it not abide a day with thee , meet it in its rising , and give it the fall , lest on the day having 〈◊〉 wrath , thou travel with mischief in the night , and in the morning bring forth revenge . it is observable , that the apostle having said , let not the sun go down upon your wrath , immediately addeth , neither give place to the devil ; implying , that by giving way to your passion , you give place to the devil ; and that he who lieth down in his wrath , will have the devil for his bed-fellow . . defer for a while the execution of that vengeance , which thy wrath provoketh thee to take ; so will thy blood wax cold , the use of thy reason return to thee , and time gained , for better counsel and advice . therefore the discretion of a man deferreth his anger , prov. . . noting it to be a point of wisdom in a man , to defer the execution of his wrath . . depart from the sight and presence of him with whom thou art angry . for the object which provoked anger being removed , the passion will be so much the more allayed : whereas his sight and presence doth more and more inflame it . . turn the edge and point of thy passion upon thy self , and thine own sins , and so it will not be over-fiercely bent against thy neighbour . our affections are far more easily turned aside , than clean subdued : as it is easier to turn aside the current of a river , than to stop the stream . thus when a man is over-much grieved for any worldly loss or cross , if he turn his grief upon his sins , his worldly sorrow will much slack . chap. xiii . of drunkenness , which is another vice , whereunto young men are addicted . ii. another sin whereunto youth is subject , is drunkenness . i confess there are drunkards of all ages , old as well as young : but many get such habits of this sin in their youth , that they know not how to leave it when they are old. touching this vice of drunkenness , i shall briefly shew you , . what it is . . what remedies may be used for avoiding the same . i. drunkenness is a vice whereby in drinking men so exceed the measure of necessity , and honest delight , as they distemper both their minds and bodies thereby . by necessity , i mean such a measure as is needful to preserve our life , and quench our natural thirst . by honest delight , i mean that liberty which god in christ hath given his children at times of rejoycing , to drink not only for meer necessity to quench the thirst , but also for christian delight and pleasure . thus did ioseph , and his brethren , gen. . . and david saith ( psal. . . ) that god hath given unto man not only bread to strengthen him , but also wine to make glad the heart of man. lastly , i add , whereby in drinking men so exceed , as they distemper both their mind and body ; because this is the usual sign which maketh a difference betwixt a lawful , and an unlawful measure of drinking . if any way it makes a man unfit to the duties of his calling , if the mind be thereby intoxicated , if the brain be distempered , if the senses made dull and heavy , there is excess , which makes it drunkenness . ii. the heinousness of this sin doth appear by the fearful sad effects thereof , which are first , excellently set forth by the wise man , prov. . . &c. who hath woe ? who hath sorrow ? who hath contentions ? who hath babling ? who hath wounds without cause ? who hath redness of eyes ? they that tarry long at the wine , they that go to seek mixt wine . this text i may call the drunkards looking-glass , wherein they may see the woes and sorrows that attend them . as if solomon had said , you drunkards promise your selves mirth , pleasure and jollity in your cups ; but for one drop of your mad mirth , be sure of gallons of gall and wormwood , of woe and sorrow , both here and hereafter . other sinners shall taste of the cup of gods wrath , but you after your tasting , and turning off so many cups of pleasure , shall drink off the dregs of the cup of gods wrath and displeasure . o young man , what a madness is it for the enjoyment of a little wine , or ale here , to drink the vials of gods wrath , and lye in seas of misery for ever ! more particularly the effects of drunkenness are these . . it defaces the image of god in man , and transforms him into the likeness of the beasts that perish . the image of god in man stands ; 〈◊〉 . in his knowledge and understanding . and where is the understanding of a drunkard ? is not this man above all others become bruitish in his knowledge ? jer. . . or as the words there signifie , is more a 〈◊〉 than to know ? what 's spoken there of the idolater , is it not fully applicable to the drunkard ? who when he is drunken is a very bruit ; yea , and commonly even when he is sober , is but a very sot. . the image of god in man stands in righteousness and holiness . and what a swine is this holy soul become ? if swearing and cursing , if raving and madness , if whoring , and all manner of filthiness , if this be holiness , then this beast is still a very holy man. . it hurts the body of man , causing many diseases ; as dropsies , gouts , apoplexies , agues , consumptions of the vital parts , inflammations of the blood : so that though they may drink healths , and pretend it is for their health , yet they indeed drink sicknesses : for who have more infirmities and deformities ? who have richer faces , and redder eyes , than such as tarry long at the wine ? . it hurts the souls of men , filling them full of noysom lusts , prov. . . solomon speaking to the drunkard , saith , thine eyes shall behold strange women ; that is , harlots ; implying drunkenness to be the occasion of adultery ? though all adulterers are not drunkards , yet there are few drunkards but are adulterers . . it is dangerous to the several faculties of the soul. for it besotteth the wit , infeebleth the memory , dulleth the spirits , drowneth the judgment , and depriveth men of the use of their understanding ; so that many times they differ not from beasts . zenophon in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reports of cyrus the persian monarch , that being asked by his grandfather astyages , why he refused to drink wine , answered , for fear he should drink poyson instead of wine : for sure i am , saith he , that not one of the guests yesterday did rise from your table in his right mind , or wit , which makes me think that poyson 〈◊〉 with their wine . whereas indeed it was the abundance of wine which they had drunk , that had 〈◊〉 them of their senses . . drunkenness weakneth mens estates . he that loveth wine shall not be rich , prov. . . the drunkard and the glutton shall come to poverty , prov. . . experience hath verified the truth of this : for how many poor men have oftentimes spent more in an evening at an alehouse , than they have earned all the day before at their work ? and how many rich men who have had fair revenues left them by their fathers , have in a short time bezel'd all away by drinking ? and so robb'd not only their wives and children , but likewise god , and the poor , of what belonged unto them . how sad will it be with many , when they shall see how many pounds they have spent in drink , and how little for gods honour ? . drunkenness robs men of their precious time . no sort of men usually mis-spend so much precious time , as drunkards : for they use to sit long at the wine , as the prophet isaiah describeth them , ( chapt. . . ) they rise up early to follow drunkenness , and continue unto the night , till the wine do inflame them . and when the wine hath once inflamed them , then are they a while after unfit for any thing but sleep . . another effect of drunkenness is , that it makes a man unfit , as to all good duties , so especially to that of christian watchfulness , which our blessed saviour , and his apostles , often call for ; whereby he should be always prepared to appear before christ , whensoever he shall come to judgment . therefore christ forewarns all his to take heed , that their hearts be not overcome with surfeiting and drunkenness , lest that day come on them unawares , luk. . . o wretch , what if that day of the lord should come upon thee in thy drunken fit ? the day of the lord will so come as a thief in the night . the drunkards life is all night ; a drowsie sleeping season : 't is often night with him at noon . his cups do darken ( as to him ) the brightest sun , and serve for clouds or curtains to cover him up to sleep . arise sleeper , the lord is coming ; thy day is near , the next fit of drunkenness may be the night wherein the judge will come . do not put it off thus ; i do not think so , i believe he will not come yet ; he is the more like to come for that , that thou thinkest he will not . that wicked servant , luk. . . that said , my lord delayeth his coming , and did eat and drink , and was drunken : the lord of that servant shall come in a day when he looketh not for him , and at an hour when he is not aware . thou thinkest not that death will meet thee , that judgment will meet thee the next time thou art drunken . but what if it should be so , if thou shouldst be snatch'd from the ale-bench , and brought to judgment ? how wouldst thou give an account of thy self to god , when thou hast not reason enough left thee to give an answer to a man. watch therefore , but that can never be , unless thou wilt first awake from thy drunkenness . having shewed the nature and heinousness of the sin of drunkenness , come we now to the remedies for avoiding the same . . often meditate of the fearful woes denounced against drunkards , and the dreadful iudgments threatned against them . woe to the drunkards of ephraim , isa. . . woe to them that rise up early in the morning , that they may follow strong drink , and continue until night , till wine inflame them , isa. . . note this , o young men , who count it a glory to be able to bear much drink ; a glory more fit for a draw-horse than a man : yet such men , or rather such beasts there are , which glory in drinking others under-board , as they use to speak . if this be not , what is it for men to glory in their shame ? and besides , thus bring they on their souls , their own , and others blood . no marvel therefore that the apostle putteth drunkards into the catalogue of them that shall not inherit the kingdom of heaven , cor. . . and gal. . . and the prophet avoucheth , that hell hath inlarged her self , and opened her mouth without measure for them , isa. . . instance drunken dives , whose soul immediately passed from earth to hell , where he could not get one drop of water to cool his tongue in that tormenting flame , luk. . . . consider that drunkenness is the mother of most abominations , rom. . . saith the apostle , let us walk honestly as in the day , not in rioting and drunkenness , not in chambering and wantonness . where mark the course of the apostles words , after gluttony and drunkenness , follows chambering and wantonness . thus lot in his drunkenness committed incest with his two daughters . therefore doth the apostle exhort the ephesians , chap. . . not to be filled with wine , because therein is excess . he that is full of wine , his wickedness runs over , the stream of lust swells so high , that it overfloweth all its banks . alexander we read in a drunken fit killed his dear friend clitus , for which , when he was sober , he attempted to kill himself . famous is the story of one who once craved the devils help to accomplish his desire : but the devil would first have one thing done at his appointment : what 's that , quoth the man : kill thy father , saith the devil : that 's too horrible a fact , replies the man : then lie with thy mother , saith the devil : that 's most unnatural , quoth the man : wilt thou then be drunk , saith the devil ? that i will , quoth the man. and being drunk , defiled his mother , and murthered his father . the moral of this parabolical story is this , a drunkard makes bones of no sin . . be diligent and industrious in thy calling . whilest israel was working in aegypt , they had no leisure to sit long at their cups : but while they lay still in the wilderness , they sate down to eat and drink , and then rose up to pl●…y , exod. . . thou wicked and slothful servant , saith our saviour , matth. . . if slothful , certainly wicked : for the slothful and idle servant is the devils captive , whom he carries about with him , and leads into every tavern and alehouse . . consider gods all-seeing presence about thee wheresoever thou art . couldst thou sit long over thy cups , 〈◊〉 away thy precious time in vain and fruitless discourses ; didst thou but seriously consider gods all-seeing presence about thee , to whom ●…hou must one day give an account , as of thy sinful actions , so of thy idle words , and mis-spent time ? . avoid the society and company of drunkards , prov. . . be not amongst wine-bibbers ; that is , frequent not the company of such as are given to drinking and tipling . for though they do not find thee like unto themselves , yet if thou consort with them , they will make thee such . for as he that walketh with wise men , shall be wise ; so a companion of fools shall be destroyed , prov. . . as associating thy self with wise men , is an excellent means of getting knowledge and wisdom : so contrariwise , associating thy self with drunkards , is the high way to drunkenness and folly ; their company is no less contagious to such as adjoyn themselves to them , than such as are infected with the plague , or leprosie . there are two arguments which are very prevalent with many young men to perswade them to go on in this so heynous and dangerous a sin : but being weighed in the ballance of the sanctuary , they will be found very light . arg. taken from the hope of repentance ; they flatter themselves with a conceit , that they can repent when they list , and that heaven-gate will open to them at the first knock . a. . repentance is the gift of god , from whom every good and perfect gift cometh , jam. . . and therefore ought to be accepted by us , when it is offered to us ; and not to be delayed , and put off from time to time . for as god is merciful to offer grace , so he is just to punish the neglect thereof . . how many are there , who though they have fully resolved to repent , and turn from their sins unto god in their old age , or in the time of sickness , yet have been prevented , and cut off by some sudden death ? one drunken fit may cut off that hope . how many instances have there been in the world , of men that have died drunken ? some drunkards have been twice dead at once , dead drunk , and drunken unto death , carried away from the ale-bench to their graves , and thence to the judgment . and what if it should be so with thee ? where is then thine after-repentance ? and how many that have over-lived their drunken fits , have been deprived of the use of their senses , and understanding , in the time of their sickness , and so have died sensless ? and how many , who though they have lived to old age , yet have been more hardened against repentance , than in their youth ? which cometh to pass through the just judgment of god. for what can be more righteous , than that they should be left to forget god when they are old , who would not remember him in their youth ? and this the lord himself threatneth , prov. . . &c. arg. is taken from their present impunity . they flatter themselves with a conceit , that because god doth not presently execute vengeance upon them for their drunkenness ; therefore they shall not be punished , and thereupon take heart to go on in their sins , according to that of the wise man , eccles. . . because sentence against an evil work is not executed speedily , therefore the heart of the sons of men is fully set in them to do evil ; implying , that impunity increases impiety , and makes sinners the more obstinate ; because the judgments of god threatned against them are not presently executed , therefore they go on in their wickedness . but let such know , that though god is slow in executing his judgments on wicked and ungodly men , thereby to lead them to repentance , yet will he be sure in the execution at last : and the longer he is fetching his stroak , the sorer will be his blow , and the deeper will he wound when he strikes . in which respect gods wrath may be compared to a great bell , which is long in raising , but being up , it gives the greater sound . chap. xiv . of wantonness and uncleanness , which is another vice whereunto young men are addicted . iii. another sin whereunto young men are addicted , is wantonness , and uncleanness , prov. . . it was a young man that followed the harlot to her house . young men are generally apt to this beastly sin , and to make light of it , when they have done , accounting it but a trick of youth , and a venial transgression ; as if their youthful propensity thereto , and the commonness thereof in men of that age , might be their sufficient apology and excuse . therefore i shall shew you : . the kinds and degrees of this sin . . the heynousness of it . . the danger thereof . . some remedies against the same . i. for the kinds and degrees of this sin , it is either contemplative , or practical . contemplative uncleanness is , when the mind pleaseth it self with lascivious and wanton thoughts , delighting the sensual appetite . and thus there may be a world of wickedness in a mans heart , though the act of pollution be refrained : there 's many a whorish heart , where there have not been whorish acts . and i am perswaded , that the outward act of fornication and adultery is not more heynous among men , than the lustful and unclean thoughts of the heart are to god. an adulterous heart , an adulterous eye , an adulterous tongue , are all an abomination to the lord. of practical uncleanness there are many degrees . . fornication ; which is , when the sin of uncleanness is committed by single and unmarried persons . . adultery , when both , or one of the parties delinquent , are married ; as the notation of the word intimates , adulterium , quasi ad alterius torum , the going to anothers bed. and this is so much the more heynous , as it is a wilful shipwrack abroad , when it hath an harbour , and safe remedy provided at home . . incest ; which is committed by persons that are within the prohibited degrees of consanguinity , or affinity . . polygamy ; the having of many wives at once . . rape , or ravishment ; which is a violent deflowring of a woman , who never consented thereunto . such was amnon's sin in deflowring his sister thamar . ii. the heynousness of this sin appeareth , . from the titles given to it in scripture . the prophet ieremy calls it villany , jer. . . because they have committed villany in israel , and have committed adultery with their neighbours wives . where the latter branch is exegetical , shewing what that villany was which they committed , even adultery with their neighbours wives . this sin is likewise termed lewdness , filthiness , and uncleanness : but most commonly it is called folly , and the actors thereof fools , gen. . . sam. . . and prov. . . solomon calleth the young fornicator a simple one , void of understanding . for what greater folly , than for the satisfying thy filthy lusts , to cast thy self head-long into innumerable evils here , and into eternal torments hereafter ? . the heynousness of this sin appeareth from the manifold threatnings in gods word against it , cor. . , . be not deceived , neither fornicators , nor adulterers , nor effeminate , &c. shall inherit the kingdom of god. as if he had said , i know many of you are apt to flatter your selves with a conceit , that god , who is the father of mercy , will not be so severe , as for this sin , which is so natural , to cast you into hell , or shut you out of heaven . but , saith he , deceive not your selves , neither fornicators , nor adulterers , nor effeminate , shall inherit the kingdom of god ; that is , except they truly repent , and leave off those sins . and eph. . . this ye know , that no whoremonger , nor unclean person , hath any inheritance in the kingdom of christ , and of god. mortifie therefore your members which are upon the earth , fornication , uncleanness , inordinate affection , evil concupiscense , for which things sake the wrath of god cometh upon the children of disobedience , col. . , . where the apostle assures us , that men living and continuing impenitently in filthiness and uncleanness , shall not escape the wrath of god , whose wrath is a consuming fire , which shall burn to the bottom of hell. and heb. . . marriage is honourable in all , and the bed undefiled ; but whoremongers and adulterers god will judge . and rev. . . it is said , whoremongers and adulterers shall have their part in the lake which burneth with fire and brimstone . thus you see how sorely this sin is threatned in the word of god. . the iudgments god hath executed upon men for this sin of uncleanness , shew the heynousness thereof . for this sin the lord brought a flood of water upon the old world , gen. . , . for this sin the lord rained fire and brimstone upon sodom and gomorrah , gen. . , . god saw it meet , that they who burned with the fire of lust , should be consumed with the fire of vengeance . we read this sin cut off three and twenty thousand of the israelites in one day , cor. . . neither let us commit fornication , as some of them committed , and fell in one day three and twenty thousand . as there is no resolved sinner , but god follows him with his judgments : so he follows whoremongers and adulterers with strange punishments . witness that strange , loathsom disease so common amongst them , which was not heard of till these latter ages . o young man , let the many threatnings in gods word , and the various judgments he hath executed upon whoremongers and adulterers , make thee afraid , and turn this filthy pleasure into a dread and terrour to thee . come not near the house of the strange woman , remember that the dead are there , and that her guests are in the depths of hell , prov. . . . there is no sin that is so directly opposite to holiness , and to the holy spirit of god , as this : nor any sin that makes us so like the devil , who is often in the evangelists called the unclean spirit , matth. . . and . . both because he very much delighteth in uncleanness , and likewise maketh it his chief design to intice and draw men thereunto . iii. the danger of this sin appeareth from the sad effects and consequents of it , some whereof are these , . it bringeth judgements on the body , destroying its health and strength , filling it with rotteness ; it is the seminary of many incurable diseases . for the flame of lust consumeth the vital moisture , and the unnatural fire of burning concupiscence extinguisheth the natural heat , which two are the fountain of life and strength . an incontinent person is the sink of all corruption , a bag of filth and rotteness , and hath more diseases attending him , than an hospital . for the righteous god hath appointed , that they who sow to the flesh , should of the flesh reap a plentiful harvest of corruption . . as it causeth a corruption in the body , so likewise a consumption in the goods and estate of a man. who so keepeth company with harlots , spendeth his substance . prov. . . lust not therefore , saith solomon , after a strange woman in thine heart , for by means of a whorish woman a man is brought to a piece of bread , prov. . . thus it was with the prodigal , who no sooner fell into the company of harlots , but presently consumed , and wasted all his substance , and was reduced to such extream poverty , that his desire was but to be fellow-commoner with the swine , ( of all creatures the most nasty and filthy ) that he might fill his belly with their husks . wantonness is usually accompanied with want , partly because it is a sin , which bringeth the curse of god upon a mans estate : and partly because it is many wayes a costly sin , much being spent in feasting and revelling , besides gifts and rewards . when lais that famous curtizan of corinth asked demosthenes a great sum of money to lye with her one night , he answered her wisely , that he would not buy repentence at so dear a rate . . as this sin bringeth a consumption on the body and goods , so likewise doth it bring a rotten reputation on the name , and a reproach never to be done away . for be his proper name what it will , a whore-master will be his common name , prov. . . whoso committeth adultery , lacketh understanding , a wound and dishonour shall he get , that is , he shall be wounded in his name and credit ; and his reproach shall not be wiped away , that is , the disgrace which he hath brought upon himself by his filthiness , and uncleanness shall abide upon him . though the wound may be cured by repentence , and the pouring into it the precious balm of christ's blood , yet the scar in his name and reputation will remain . . it brings destruction on a mans soul , hurrying it into eternal torments in hell ; the fire of lust is fuel for the fire of hell , he that committeth adultery with a woman , destroyeth his own soul , saith the wise man , prov. . . that is , casteth himself headlong both body and soul into that lake , which burneth with fire and brimstone . sinner , that fire below , as hot as 't is , would if it be well considered , be a cooler to this fire of lust. when thou feelest lust burn within thee , then think of everlasting burnings . o young man ; dost thou love thy self , or any thing that thou hast ? dost thou love thy body ? abstain then from fornication , and uncleanness , whereby thou sinnest against thine own body , and bringest a consumption and rottenness upon it . dost thou love thy goods ? then flee fornication , which is like to leave thee a beggar . dost thou love thy credit ? abstain , for it is a dishonourable sin , and will mark thee for one of the fools in israel , and cause thy name to rot and stink above ground . lastly , dost thou love thy soul ? abstain , for that it 's carrying down to the depth of hell . iv. for the remedies against this sin , the scripture affordeth many , i shall hint some of the most principal . . resist those wanton and unclean thoughts , which do either arise from thine own wicked heart , or are cast in by satan . do not revolve them in thy mind , nor suffer them to lodge within thee , but with detestation presently reject them , and cast them away . if thou canst not prevent them in their conception , let it be thy care to destroy them in their birth , that so they may prove abortive . if thou suffer them to live , they will receive growth , and strength to thine utter perdition . who having fire cast into his bosome , will not so soon as he discerneth it , cast it out ? quench these sparks at their first kindling , lest they break out into such a flame , which will not be quenched . . be very watchful as over thy outward senses , so especially over thine eyes , which are the doors and windows of the soul to let in lust. hereupon iob , though an holy man , and in years , durst not trust his eyes without a guard , but ingaged himself by solemn promise and covenant not to stand gazing on the beauty of a woman ; iob . . alexander refused so much as to see darius his wife , a lady of incomparable beauty , fearing lest he , who had conquered the husband , should be overcome by the wife . upon this ground it seems zeleucus imposed that law upon the locrenses , that the adulterers eyes should be pulled out , because sin entred in at those casements , therefore he would stop up the windows . hearken , o young man , hearken to that advice which we find given , ecclesiasticus . . turn away thine eyes from beholding a beautiful woman , and look not upon anothers beauty , for many have thereby perished . . possess thy soul with a serious consideration of gods all-seeing presence about thee , wheresoever thou art . it is the very argument which solomon useth to disswade the wanton young man from his filthy course of life , prov. . , . why wilt thou my son , be ravished with a strange woman , and embrace the bosome of a stranger ? for the wayes of man are before the eyes of the lord , and he pondereth all his goings . though the unclean person commit this sin never so secretly , that will avail him little . it was the fear of god , arising from the consideration of his all-seeing presence , that kept ioseph from hearkening to the adulterous sollicitations of his mistris . how can i , saith he , do this great wickedness , and sin against god ? gen. . . art thou out of fear of being espied or discovered by the eye of man , yet consider the all-seeing eye of god is upon thee . . shun all means ; occasions , and provocations unto lust and uncleanness . he that will shun any sin , must avoid the occasions thereof , else he will tempt god to give him up thereunto . the occasions and provocations of lust are divers . . fulness of bread and drink , eating to gluttony , and drinking to drunkenness . as temperance is the best preserver of chastity : so intemperance in eating and drinking is the nurse of uncleanness , the oyl wherewith the flame thereof is kindled and increased , ier. . , . they were as fed horses in the morning , every one neighed after his neighbours wife : implying , that when men are fed to the full , like pampered horses , they will neigh after their neighbours wives : but take away the fuel , and the fire of lust will soon go out . whereupon lycurgus to prevent all filthiness and uncleanness in sparta , prohibited all feasts and banquetings by a law : for he knew that gluttony and drunkenness were the mothers of wantonness and voluptuousness . . filthy and obscene talk is another occasion and incentive of lust. for as the apostle speaketh , cor. . . evil communications corrupt good manners . many , i know , take too much liberty to themselves herein , and make nothing of it , but do flatter themselves with a conceit of the purity of their hearts . but let such know , that filthy and unclean words do argue a filthy and unclean mind . obscene words being but the excrements and overflowings of a carnal and corrupt heart : for out of the abundance of the heart , the mouth speaketh . thy stinking breath smells of a foul stomach . . lascivious pictures , wherewith too many do adorn , or rather disgrace their houses . for what are they indeed but dumb orators to perswade to lust ? and lively presidents out of which a wanton heart will easily take out a pattern of uncleanness for its own imitation ? they are worse than obscene words , because they vanish , and are gone : whereas lascivious pictures do abide and infect many , one after another . for it is found by experience , that wanton objects do ingender wanton fancies and imaginations , which tend to filthy and unclean actions . beware therefore , o young man , of gazing on lascivious pictures ; rather turn away thine eyes from beholding inticing , and bewitching vanities . . stage-plays . many of which are stuffed with filthy and obscene speeches , and set forth with many lascivious gestures , by which they are very apt to infect the mind with effeminate lust , and dispose the heart for unclean and filthy actions . the stage is a decoy for the stews . . undecent , and garish attire . men and womens strange apparel doth oft stir up lust , both in themselves , and others also ; especially when such parts as ought to be covered , are left naked . in prov. . . a strumpet is set forth to allure others by her apparel . aesop said wittily to a gallant wantonly attired , that if he did it to please men , he was but a fool , for no wise man would account the better of him : and if he did it to please women , he was but a knave , and meant unchastly . these are the ordinary occasions of lust , and provocations thereunto , which ought carefully to be shunned , and avoided . . another remedy against fleshly lusts , is to busie thy self diligently in thy calling . by this means the body of man is exercised , and his mind imployed , and so kept from idleness , which is a great cause of lust. idleness is noted to be one of the causes of sodom's uncleanness , ezek. . . this also is noted to be the cause of david's committing adultery , sam. . , , . when men are idle , they have no business but to sin : but when men are busie in their calling , then they have no leisure to sin . . flee unto god by earnest and hearty prayer , for power and strength against the power of thy lusts and corruptions . beg of him that he would be pleased to cast the unclean spirit out of thee , and indue thee with his holy spirit , which may inable thee to fight against the flesh , and to mortifie and subdue all sinful lusts , all inordinate affections , and evil concupiscence . this was the remedy which paul used in this very case , when he felt the thorn in his flesh , which some divines interpret to be lustful motions stirring in him : for this , saith he , i besought the lord thrice , cor. . . and though he was not thereupon wholly delivered from them , yet he found grace sufficient for his support , so that he was not overcome by them . . if these means prevail not , use the benefit of lawful marriage . to avoid fornication , let every man have his own wife , and let every woman have her own husband , ●… cor. . . and vers . . such as cannot contain themselves , let them marry ; for it is better to marry , than to burn , many there are who give satan too great advantage against themselves , by neglecting this remedy of marriage . the popes forbidding priests to marry , though they have not the gift of continency , hath been the cause of most abominable uncleannesses amongst them . chap. xv. of prophane and rash swearing , which is another vice whereunto young men are addicted . iv. another vice whereunto young men are addicted , is prophane and rash swearing , which our saviour expresly forbiddeth , matth. . . swear not at all ; that is , not in your ordinary communication : but let your communication be yea , yea , nay , nay ; for whatsoever is more than these , cometh of evil ; that is , the devil , that evil one , vers . . this vain swearing is a vice which ill becometh any , much more those who make a profession of christianity : for a christians speech should be seasoned with grace , and not with prophane oaths ; it should be savoury , ministring grace to the hearers ; and not unsavoury , ministring nothing but sin , or scandal . swearing in our ordinary discourse is an undoubted evidence of a prophane person , who maketh no conscience of any sin : for what sin will he forbear , who will not forbear this unprofitable sin of swearing ? whereas other sins have their several baits and temptations to allure men thereunto ; some the bait of profit , some of honour , some of pleasure . this sin of swearing hath neither of them . it brings no profit at all , but great loss , even the loss of gods favour , and the loss of a good conscience . neither doth it yield any pleasure and delight , unless a man should , ( like the devil himself ) take a hellish pleasure in acting sin , and wickedness . and what credit doth it procure , unless amongst such debauched ones , whose applause is a reproach ? therefore i may with confidence affirm , that he , who maketh no conscience of swearing , which hath no worldly advantage to induce thereunto , will make less conscience of other sins , which have stronger temptations , and feed the sinner with expectations of advantage from them . o young man , let me prevail with thee deeply to abhor , and watch diligently against this wicked , and most unreasonable practice . remember the account thou must make at the dreadful day : an account must be given of every idle word , much more of every vain and bloody oath . if they shall not escape unpunished who have spoken idly , and vainly , how fearful shall their condemnation be , who in their ordinary discourse have most impiously and prophanely abused the name of the most great and holy god ? i know there are several vain excuses common in the mouths of men for this sin , which , if they be weighed in the ballance of the sanctuary , will be found very light . i. some excuse themselves , that they use only small and little oaths , as faith and troth , forbearing great oaths , as to swear by the name of god , &c. a. . little oaths are sins . our saviour hath expresly forbidden all kind of oaths , saying , swear not at all , matth. . . suppose that to swear by faith and troth be not so heynous a sin , as to swear by the name of god , yet it is a sin , seeing christ himself hath forbidden , and condemned it . . little oaths are great sins . god will not hold such guiltless . to be held guilty before god , notes two things . . to be under a merit of everlasting wrath . by thy little oaths thou deservest the wrath of the great god. . guilt notes an obligation to wrath . these oaths are bonds by which thou art bound over to the judgment of the great day : and when there it shall be demanded , guilty , or not guilty ? these only will prove thee guilty . . little oaths are leading sins . as he that accustometh himself to pilfer small things , by the just judgment of god , will at length fall to steal greater things , from a pin to a peny , from a peny to a pound . so he that accustometh himself to these smaller oaths , by the just judgment of god , will at length fall to swear most horrid and hellish oaths , and stick at none . ii. some excuse themselves by saying , they shall not be believed , except they swear , and second their words with an oath . a. thou wilt rather be less believed for thine oath . certainly every honest man will be jealous and suspitious of the truth of that mans words , who hath seconded them with an oath ; because he who maketh no conscience of an oath , will make as little conscience of a lye : he that maketh no conscience of dishonouring god by taking his name in vain , will make little conscience of deceiving his neighbour , by telling him a lye. iii. some alledge that oaths are a grace to their speech . a. . iust such a grace as a blister , or carbuncle is to the face . . that grace and credit is dear bought , that is gained by pawning their souls to the devil . iv. some excuse themselves by saying , they utterly detest swearing , but they have so long accustomed themselves thereunto , that they know not how to leave it . a. in pleading long custom , thou dost not at all excuse , but the more accuse thy self . for it is as if the thief should plead at the bar , that he had been so long accustomed to pilfring and stealing , that he could not now leave it : would the judge take this excuse for good , or rather the sooner condemn him , as more justly deserving to be hanged . if custom will not excuse the thief for his stealing , nor the adulterer for his whoring , how shall it excuse the swearer for his swearing ? for every sin , by how much the more common and customable , by so much the more heynous and detestable . if once to swear vainly be a sin , then is customary swearing a crying sin , and must needs incur the higher condemnation . know therefore ▪ . that an evil custom is better broken than kept . . such an evil custom as this , though it be hard yet 't is necessary to be broken : say not any more , thou canst not leave it , thou must leave it , or die : thou must break this custom , or it will break thy back , and undo thee for ever . to help such as have long accustomed themselves to swearing in their ordinary discourse , i shall give them these few directions . . believe thy present condition to be very sad and dangerous , so long as thou livest in this sin . what hope of salvation canst thou have without true and unfeigned repentance ? . keep a narrow warch over thy tongue , that thou mayst not offend in this kind any more . and if thou hast been so long accustomed to it , that thou even despairest of leaving it off at once , labour to leave it by degrees . resolve whatsoever occasion is offered , to keep such a narrow watch over thy tongue , that ( with the assistance of gods grace ) thou wilt not swear for the space of an whole day . and when thou hast got so far the victory over thy former evil custom , then take a longer , and a longer time : and so at length , by the assistance of gods grace , thou wilt quite forget thine old and wicked custom . . break this old and wicked custom , by taking up a new , and better : accustom thy self to serious and savoury discourse : let thy speech be full of grace , and then it will be empty of oaths . . seriously lay to heart those iudgments that from time to time have been executed on swearer , which have been many , and grievous . some dying with flaming heat in their mouths , as though the fire of hell were there already kindled : othe●●●●ing with swoln tongues , and distorted mouths . 〈◊〉 〈◊〉 the foulness of their sin by the strangeness of 〈◊〉 〈◊〉 ▪ i have read of a 〈◊〉 〈◊〉 〈◊〉 was a common swearer , upon every 〈◊〉 〈◊〉 〈◊〉 the name of god in vain ; wh●…h 〈◊〉 〈◊〉 〈◊〉 the lord against him , as that he sent 〈◊〉 〈◊〉 〈◊〉 his mouth , as eat out his tongue , the very instrument wherewith he had so abused the name of god. i have likewise met in authors the relation of a young gentleman of cornwall , who being in the company of other gentlemen , swore most dreadfully , for which being reproved by some in the company , he swore more and more . at length as they were going over a bridge in their journey , which went over an arm of the sea , this swearer so spurred his horse , as he sprang clean over the bridge with the man on his back , who as he was going cryed , horse and man and all to the devil . such remarks of the divine vengeance thou maist fall under here ; but o what remains to be look'd for hereafter ? these oaths which now vanish with the speaking , and fly into the wind , will all meet thee in the belly of hell , and there those darts which thou hast thrown up against heaven , will all be fired , and stick in thy heart for ever . o young man , consider therefore what folly and madness it is for thee to hazard thy body , and expose thy soul ( which is of more worth unto thee than ten thousand worlds ) to the suffering of all these fearful punishments , both in this life , and the life to come , for just nothing , for a vain and unprofitable sin , which bringeth good neither to soul , or body . chap. xvi . of lying , which is another vice whereunto young men are addicted . vi. another vice whereunto young men are addicted is lying , which doth usually accompany swearing ; therefore hos. . . we find swearing and lying yoaked together . common swearers , i know , do ordinarily twit those who make conscience of an oath , that though they will not swear , yet they can lye . but sure we are , that they , who make no conscience of an oath , will make less conscience of a lye : they who make no bones of dishonouring god by taking his name in vain , will make no bones of deceiving their neighbour by a lye. in the opening this vice , i shall shew you , . what a lye is . . what be the kinds and sorts of lyes . . the greatness and heynousness of the sin . . some motives and arguments against it . i. for the first , a lye is a deceitful expression of ones mind against his mind . or ▪ it is à speaking an untruth wittingly and willingly , with a purpose to deceive . ii. for the sorts or kinds of lyes , they are commonly three , viz. an officious . a sporting . and a pernicious lye. an officious lye , is that which is intended to prevent some danger , or procure some good , either to our selves or neighbour . many of these are mentioned in scripture , as the midwives of aegypts lye , exod. . . rahabs lye , iosh. . . michaels lye , sam. . . a sporting lye , or a lye in jest , is that which is made meerly to make one merry , to pass away time , with the like ; such are old wives tales of robbin-hood , fortunatus , and the like . a pernicious lye , is that which is made for some evil , hurtful , and dangerous intent against our neighbour . q. are all these kind of lyes sinful ? a. yea. . for the last none can doubt . it 's a sin against truth in the general nature of it . and a sin against love and mercy in the end and intent thereof . . for the second , namely a sporting lye , no great doubt is made ; for to say the least of it , besides that it is a sin against truth , it is also an unwarrantable , and an idle mispending of precious time , which ought rather to be redeemed . . for the third , namely an officious lye , though some make doubt thereof , yet it appears to be sinful , and unlawful . . the scripture maketh no difference or distinction of a lye when it condemns it : but indefinitly , and generally forbids , and condemns all manner of lying , therefore the officious lye is a sin . . that which is committed against god , though it make never so much for man , is sin . but every lye is committed against him ; for in every thing we do , we have to deal with god , and must approve all our actions to him ; therefore before him to say any thing with our tongue , which in our consciences we know to be otherwise , is to sin against god , who is a god of truth . . men may not lye for god , much less for a man , isa. . . i hate robbery for burnt-offering ; and he that hates to be served by theft , does as much hate to be served by a lye. obj. many saints , and holy servants of god have used ' this officious lye , as rebecca , and iacob , gen. . , . abraham , gen. . . a. the best have their sins , and we are to follow their vertues , and to fear their faults . their faults were never recorded for our imitation , but for our caution . obj. yea but god commendeth and rewarded many for their officious lye. a. it is not so . god never commended , nor rewarded any for their lye ; indeed many did excellent works by this means , ( which had yet been better had they not used a lye ) as rahah , the aegyptian midwives , and others . in their works they gave great testimony of their faith , though in their lye of their frailty . now it was their faith which god commended , and the things they did , not the manner of doing them , for therein they failed , and god was merciful to them . so much for the several kinds of lyes . iii. for the third particular , namely the greatness and heinousness of this sin of lying . surely of sins that are lightly accounted of in the world , and commonly committed , it 's one of the most heinous , which appeareth . . in that it is so full of infamy , that such as make no conscience of any sin , yet cannot endure to be charged with a lye. . it tends to the utter overthrow of humane society . for what comfortable society , or commerce can there be , where men regard not what they say ? how shall a man know what to look for , or what to trust to , unless men speak the truth one to another ? he that uses to lye , how can he be believed when he speaks truth ? . lyars in scripture are reckoned amongst murtherers , idolaters , and other heinous sinners , whose lot and portion , without true and unfeigned repentance , will be hell-fire to all eternity , rev. . . but the fearful and unbelivers , and murtherers , and whore-mongers , and sorcerers , and idolaters , and all lyars , shall have their part in the lake which burneth with fire and brimstone . . the heinousness of lying appeareth , in that it is a sin against knowledge and conscience . it cannot be committed ignorantly , but against knowledge , and consequently against conscience , if it be not past feeling . . the heinousness of this sin appears in that it is ordinarily an aggravation of other sins it is often made use of as a covering for sin . when men are faulty , a lie must be contrived to conceal the matter . thy servant went no whither , said gehazi , when he had been taking a bribe . let his leprosie speak what advantage his lye got him . dare to be true , nothing can need a lye. a fault that needs it most , grows two thereby . herbert's divine poem . o young men , i appeal to your consciences , whether you have not many wayes made your selves guilty of this most heinous , and odious sin of lying , but especially in your buying , selling , and trading . have you not oft-times said in selling your commodities , it is good , yea very good , and no better to be had for money , when you know it is naught ? have you not often said , that such a commodity stood you in so much , when as indeed it cost you far less ? and that you were offered such and such a price for the same , when as in truth it was not so ? motives or arguments against the sin of lying . . it is as expresly against the letter of the law as any other sin . read lev. . . ye shall not steal , neither deal falsly , neither lye one to another . and col : . . lye not one to another . . lying is a mark of the devils children , joh. . . ye are of your father the devil — he abode not in the truth , because there is not truth in him . when he speaketh a lye , he speaketh of his own , for he is a lyar and the father of it . god is a god of truth , and his children are children that will not lye , isa. . . satan is said , act. . . to fill the heart to lye. why hath satan filled thine heart to lye to the holy ghost ? speak lyar , when thou speakest a lye , whose language is this ? 't is the devils mother-tongue : whenever thou hast a lye in thy mouth , 't is a sign the devil is in thine heart . but whose child art thou the while ? none of gods , he is the god of truth : 't is sure thou art the devils child , for he is a lyar , and the father of it . o friend , is it nothing to be the devils child ? and to have thine own tongue proclaiming it ? it will not be long , if thou use this trade , ere thou be carryed down to thy fathers house , the place of lyars , rev. . . . consider the reward of a lyar even among men , which is not to be believed , when he speaks the truth . common experience sheweth , that one being once found in a lye , is hardly after believed , but is scorned as a man of no credit . . as this sin is hateful in it self unto god , so it makes the practisers thereof to be odious and abominable unto him . prov. . . these things doth the lord hate , yea , they are abomination unto him , a proud look , a lying tongue , &c. though god hates and abhors all sin , yet some are more abominable unto him than others , amongst which lying is one . and prov. . . lying lips are abomination to the lord. o young men , how should the consideration of these things effectually prevail with you to keep a strict watch over your selves , that you break not forth into this sin of lying , but as the apostle exhorteth , eph. . . putting away lying speak every man truth with his neighbour . obj. some object , and say , there is no living , or at least , no thriving , without lying . to tye our selves alwayes to speak the truth , must needs be a great hinderance to our profit . a. that profit thou gettest by lying , will be little profitable unto thee . for thereby thou sellest thy soul unto the devil ; and that is a miserable bargain , where the soul is given in to boot for some trifling gain , which cannot be ransomed with the whole world . men commonly think , that that gain is sweet , and comes easily in , that is gotten by lying : but alas , what sweetness or comfort can there be in that gain , that brings gods curse with it ? will thy gain ( if it were the gaining of the whole world ) be able to countervail the loss of gods favour , and thine own salvation ? o young man , think on these things : and whatever thy trade be , have nothing to do with the trade of lying . now that thou art setting up thy trade , let not lying , ( which hath a great stock going in almost every trade ) have any thing in thine . resolve to be true and honest ; content thy self with righteous gains . but if thou wilt yet be a lyar , never henceforth count that god , but the devil is thy father : and know , that though thou lye unto men , yet god will not lye unto thee : he that is true in his promises , will be true in his threatnings . god hath said , lyars shall be shut out of his kingdom , and shut up in the lake of fire : god will not lye unto thee . if this be thy practice , hell will be thy place , and thy portion , as sure as god is true . chap. xvii . of back-biting , or tale-bearing , which is another vice whereunto young men are addicted . vii . another sin whereunto youth is subject , is back-biting , or tale-bearing , which is a malicious defaming ▪ of a man behind his back , an uncharitable blazing abroad his failings and infirmities . this we find expresly forbidden by god in his word , lev. . . thou shalt not go up and down as a tale-bearer among thy people , publishing those faults of theirs , which ought rather to be concealed . the word in the original , signifieth a walking about with tales , as it were a pedler with wares . for as the pedler having gathered up several wares from several persons , carrieth them up and down from one place to another , and is ready to open his pack in every place where he comes : in like manner , back-biters , and tale-bearers , having gathered up an evil pack , the rags and scabs , the sores and faults of gods people from several persons , carry them up and down from house to house , and there uncover , and vend them ; not taking any notice the mean while of their vertues , and good deeds , though they are far more than their failings . in which respect they may not unfitly be resembled to the beetle , or horse-fly , which when it flieth into a field full of sweet flowers , if there be but a little filthy dung in it , will be sure to light upon that , passing over the sweet flowers . thus is the tale-bearer apt to pass by all the good things that are in professors ; but their slips and infirmities he gladly observes , and with delight can speak of them . but as our saviour speaketh , matth. . . why beholdest thou the mote that is in thy brothers eye ? why art thou so curious an observer of his smallest infirmities ? think on thine own beam , the greater evils which thou mayst find in thy self , and this would silence thy reproaches of thy brother . surely if the lord should so narrowly pry into all the faults of his servants , as we who are fellow-servants do into the infirmities of one another , who were able to abide it ? and should we pry into , and so freely publish our own naughtiness , the pride , the follies , the frowardness of our own hearts , as we do our brethrens , what a name should we get us in the world ? let us rather in this shew our selves the children of our heavenly father . as he doth unwillingly see the faults of his children , and passeth by many of their transgressions , micah . . so let us be loth to see or hear of the infirmities of gods children , but rather pass them by , and with the garment of charity cover their nakedness . i deny not but we may judge the tree by the fruit : if we see a man apparently guilty of lewd , scandalous sins , and impenitently continuing in them , we may ( leaving his final damnation to the searcher of all hearts ) judge and censure him , for the present , to be in a most wretched estate . but we ought not to be too critical in observing the slips and infirmities of our neighbours ; and then without sufficient reason , and with joy and delight , to speak of them unto others . for the preventing whereof , i would commend unto you that lesson which the heathen philosopher taught his schollars ; namely , in the seeing or hearing other mens faults to inquire , numquid ego tale ? whether i have done the like ? or whether i may not do the same , or worse ? for there is in every one of us that original corruption , which containeth in it the seeds of all sins , which would spring forth in us as notoriously as in others , did not god keep them down , either by his renewing or restraining grace . by reason of this original corruption , the best of us have a disposition to the vilest sins : therefore saith the apostle , gal. . . brethren , if any man be overtaken with a fault , ye which are spiritual , restore such an one in the spirit of meekness , considering thy self , least thou also be tempted . that is , considering thine own frailty , how thou mayst easily be overtaken with the same , the like , or a greater sin : therefore deal as mildly and mercifully with him , as thou wouldst others should deal with thee ; or thou art like to find the same measure from others , to find others as ready to censure and judge thee , as thou hast done thy brother ; who will have as little care of thy credit , as thou hast had of his . for it oft falls out by the just judgment of god , that they who are lavish in publishing their brothers failings , do find others as forward to speak of , and spread their faults . do as thou wouldst be done by : wouldst thou not be evil spoken of ? speak not evil of others . wouldst thou not be made a by-word , and a reproach , and a table-talk thy self ? let not others be made so by thee . chap. xviii . of the well ordering our thoughts . having shewed sundry vices whereunto young men are much addicted , that so they may carefully avoid the same ; i come now to another direction for the leading a godly and gracious life , which is this ; keep a strict watch over thy self in those things which concern thine own person . for thy help therein , observe these rules . . be careful of thy thoughts . care of , and about thoughts , is a special discovery of a godly man. other men do seldom any more than wash the out-side , let what will lodge within them : or if conscience sometimes put them upon a restraint of inward passions , and lusts , yet when do we find any of them make conscience of a thought ? for the better keeping thy thoughts in order , put these things in practice . . give god thy first thoughts , by prepossessing thine heart at thy first awaking with thoughts of his infinite purity , wisdom , power , mercy , truth , or the like excellencies in him . thus did david , psal. . . when i awake , i am still with thee ; that is , so soon as i awake , my thoughts are upon thee , meditating on thy word and works ; whereby his heart was exceedingly fenced and guarded , both against the suggestions of satan , and the wicked risings of his own heart . holy and spiritual thoughts in the morning will so season thine heart , that thou mayst retain the savour of so good a beginning all the day after . . do thine utmost to keep bad thoughts out of thine heart : but if they have entered in , and got possession , suffer them not to lodge and continue there , but thrust them out of doors by head and shoulders , so soon as they appear . we cannot hinder birds from flying over our heads , yet may we easily prevent their nestling there . so the best of men cannot always hinder the hovering of worldly , wanton thoughts in their hearts , yet must they deny them harbour there , by a speedy rejecting of them . . make it thy business frequently to raise , and extract holy and useful thoughts , as from all gods dealings with thee , so from what thou seest or hearest , yea from all accidents and occurrences . as the philosophers stone is said to turn all metals into gold ; so by this heavenly chymistry mayst thou turn all earthly things into some spiritual advantage , and extract the pure gold of spiritual thoughts from common objects and occurrences . . in regard the spirits and thoughts of men are very active , always busied ; if they be not set upon good objects , they will be working upon bad ; it will be thy wisdom to get such a treasure of divine truths , and gospel mysteries , as may furnish thy heart with abundance of matter for holy and spiritual thoughts , and to be much in exercising thy self upon them . matth. . . a good man , saith our saviour , out of the good treasure of his heart , bringeth forth good things ; that is , sendeth out suitable emanations for the good and comfort of his own soul , as well as others . mens layings out are according to their layings up : such as have a stock of spiritual provision , i mean , have treasured up many precious promises , many gospel-mysteries , and scripture-truths in their hearts , will be able to bring forth as favoury discourses in company for the benefit of others ; so many spiritual thoughts , when they are alone , for the good and comfort of their own souls . . oft consider gods omnisciency , whereby he knoweth not only all our secret works , whether good or evil , but also the thoughts of our hearts . thou knowest , saith david , my down-sitting , and my up-rising , thou understandest my thoughts afar off , psal. . . there are two things which god is said to know afar off , the pride of man , and the thoughts of man. he hath , it seems , a severe eye up on each of these : he minds our thoughts before they come into our minds ; while they are in the chaos , in the confused womb of the soul , before they are expresly conceived and formed , god knoweth them : and therefore must needs know what we think , when we think . surely , o young man , didst thou seriously consider this , thou wouldst be more fearful of sinning in secret , and more watchful over thy thoughts , not suffering any worldly , wanton , or exorbitant thoughts to lodge and harbour in thy breast , much more to rule and domineer there . . consider how god expects to be honoured by our thoughts , as well as by our words and actions ; by the workings of the heart , as well as by the way of the life . holy thoughts are something of the root of an holy life : who knows how much precious fruit may be in a good thought ? it 's true , if they die as soon as they are born , and bring forth nothing , god will but lightly regard them ; but there is great hope that where the grace that is in the heart does put forth into holy thoughts , it will thence spring up into holiness of life . therefore , o young man , forget not daily to render unto god thy thought-service , as well as thy tongue-service ; and the rather , because thou hast more opportunities for the one , than the other . thou hast not always opportunity for outward performances , but thou mayst when thou pleasest think of god , and the matters of eternity , where-ever thou art . what can hinder thee from giving a visit to heaven every hour , and oftner ? send these winged messengers up constantly , let there be frequent comings and goings betwixt heaven and thine heart : let thy messengers go up , and they will doubtless bring thee down gracious and comfortable returns . he whose eye is much upon god , his eye will affect , and warm , and quicken his heart , and beget upon it the very visage and image of god , in the view of whose face he lives . these good spies sent up in search of the good land above , will return with such clusters of the precious fruits thereof , as will revive and incourage , and also strengthen the heart for that hard service it may be put to in its journey thither . none make such haste heaven-ward , and such sensible progress in their way , as they whose eye is continually there . . whensoever thou goest unto god in prayer , amongst other thy sins , bewail the multitude of vain , worldly , wanton thoughts that lodge in thine heart , and there revel it day and night . think it not enough to confess the outward acts of sin , but likewise the inward contemplative wickedness , and speculative filthiness which is in thine heart . for the outward acts of wickedness are no more transgressions of the law , than the inward thoughts , which do beget and produce the outward acts . and sinful thoughts are the more abominable , for that they are the fountain and original of all actual sins . such therefore as please themselves with this fancy , that they were never guilty of outward acts of uncleanness , drunkenness , murther , oppression , and the like , so long as they entertain and harbour inward lusts after those , or any other sins , and live in contemplative wickedness , they shall find those to their cost and woe as dangerous , as the outward gross acts of wickedness and uncleanness . besides , we ought to bewail our vain thoughts , because of the number of them , which indeed are numberless . not a moment of our lives , but swarms of vain thoughts arise in our hearts : so that though they may be accounted lesser sins in comparison of outward gross acts , yet by reason of their multitude they may prove as dangerous as they . many sands by their multitude may sink a ship , as well as a few great mill-stones : so vain , wicked , worldly , wanton thoughts , by reason of their number and multitude , may sink a soul to hell , as well as a few outward gross acts . therefore , o young man , thou hast cause to humble thy self for thy sinful thoughts , as well as for thy sinful words and actions . and having confessed them unto god , then amongst thy petitions , let one be for grace to inable thee to keep down all wicked , wanton thoughts ; and to give thee his sanctifying spirit , which may spiritualize thy carnal heart , making it more holy and heavenly , fit to produce heavenly thoughts . chap. xix . of the well ▪ ordering and governing our words . ii. as thy thoughts must be well ordered and governed , so likewise thy words , which is of special importance for preservation both of our outward and inward peace ; and wherein consisteth much of the truth and reality of our religion . for if a man seem to be religious , and bridleth not his tongue , but breaketh out into bitter and reviling speeches , that mans religion is vain , or to no purpose , iam. . . though his profession be glorious , yet it will little advantage his soul. therefore solomon adviseth , next to the keeping our hearts , to keep our tongues , prov. . , . we ought to be the more careful of our tongues . . because we are very prone to offend therein ; corrupt speaking being the ordinary issue of our corrupt nature . . christ hath delivered it as a certain truth , that for every idle word that men shall speak , they must give account in the day of iudgment . and that by our words we shall be justified , and by our words we shall be condemned , mat. . , . because mens words do declare what their inward disposition is ; therefore by their words are they justified , or condemned . beware therefore , o young man , that thou dost not vainly and causleslly increase thy accounts , either by rotten and unsavoury , or by idle and unprofitable discourses . far be it from thee to use this wind of words , as bellows to kindle against thy self the flame of gods wrath here , and the fire of hell in the life to come . but rather let it be thy care with the prophet david , to take heed to thy ways , that thou offend not with thy tongue , psal. . . for thy better help therein , take these few directions . . be not too free of thy tongue , but let thy words be few , knowing that in multitude of words there wanteth not sin ; but he that refraineth his lips is wise , prov. . . and prov. . . he that hath knowledge spareth his words : and a man of understanding is of an excellent spirit , knowing when to speak , and when to keep silence ; and vers . . even a fool when he holdeth his peace , is counted wise , because he hath this happiness , not to discover his want of wisdom . many a mans folly and ignorance would not appear , could he but keep his own counsel . and the apostle iames , chap. . . exhorteth to be swift to hear , and slow to speak . to which purpose nazianzen well observeth , how god hath appointed a double guard to keep in the tongue ; namely , the lips , and two rows of teeth , that it might be restrained from breaking out by this double fence . be not therefore lavish in words , but sparing in thy speech ; for silence is an excellent vertue , and saveth many a mans credit , reputation , and conscience . . let your converse one with another be more fruitful ; communicating your experiences , your comforts and supports one to another , exhorting one another , and provoking one another to love , and good works . this questionless is one end of gods bestowing his gifts and graces upon us , that we might impart what we have received , to the spiritual good and benefit one of another . and hereby shall we increase and improve our own gifts , and graces ; by communicating we increase our store . we may warm our own hearts by our endeavours to warm our brethrens . that your discourses may be the more profitable , have ever in your mind some useful questions to propound to others : but therein be sure to have respect to the abilities and capacities , and the edifying of your selves , or them , to whom you propound your doubts . if they be learned divines , or experienced christians , then you may desire the opening and clearing some difficult place of scripture , or the resolving some case of conscience , or the explaining some hard point in divinity . if they be your equals in understanding , then suit your discourse to their capacities ; and let it be your wisdom to observe wherein mens abilities chiefly consist , and to apply your selves to them accordingly ; whereby you will much advantage your selves , and give others occasion to improve those gifts and talents which god hath bestowed on them . . when others are talking of worldly or common matters , labour to turn the stream of their discourses to some spiritual and savoury subject , to talk of god , or christ , or heaven , or of the way and means that lead thereunto . it is much to be lamented , that professing christians should so often meet together to so little purpose . how is their time generally taken up with discourses of worldly matters , without a word of god , or heaven ! whereas if we are furnished with skill and resolution to imbrace all opportunities which might minister matter of digression from worldly to spiritual and heavenly discourses , we might make our meetings far more profitable than they are . . be not over-forward either in revealing that which another hath committed to thy trust , or in revealing thine own secrets to another , lest in the end , he proving to be unfaithful , thou be inforced ( but too late ) to repent thy folly . that which thou wouldst not have told to another , tell no body ; for if thou canst not , why shouldst thou think another will conceal what concerns thee ? . let no corrupt communication proceed out of thy mouth , eph. . . neither filthiness , nor foolish talking , nor jesting , ephes. . , . it is better to forbear speaking , than to vent that which is vain and unprofitable , or worse than silence . abstain therefore from all evil speakings , of which the apostle there mentioneth three kinds . . obscene and wanton speeches , which he calleth filthiness , and reckoneth amongst those evil speakings , which he would not have named amongst christians : yet how full of them are the mouths of many young men ? who make it their repast and reputation to utter wanton speeches , to tell filthy tales , and to sing songs of love and lightness , full of abominable filthiness ; which plainly sheweth the pollution and uncleanness of their hearts ; for out of the abundance of the heart , the mouth speaketh , matth. . . obscene and unchaste speeches , as they spring from , so they are great provocations to lust ; for evil communications corrupt good manners , cor. . . words being as the vent of an unclean heart , and as bellows to blow up its filthy fire into a greater flame . know then , o young men , it doth highly concern you in special , to be watchful over your words in this kind : for of all sorts of corrupt speeches , this filthy speech is the most beastly and corrupting . there are others more irksome to the ear ; as blasphemies , swearing , cursing , and the like ; but wanton and lascivious talk is the most inticing : and so much the more to be taken heed of , because it 's somewhat pleasant and delightsome both to carnal speakers and hearers . observe the songs that young men and maidens have most frequently in their mouths , and you shall find them to be full of filthiness . is it any wonder then that so many fall into divers kinds of unclean and beastly actions , when as their words are so seasoned , or rather poysoned with this filthiness ? how can chastity be preserved , when such provocations to lust are continually used ? the soul of iust and righteous lot was vexed with the filthy speeches of the sodomites , pet. . . and how canst thou think that thou hast a righteous soul in thee , if thou take delight in uttering , or hearing filthy speeches ? . another kind of evil speaking , which the apostle mentioneth , is foolish talking ; whereby he meaneth vain and unprofitable discourses of whatsoever cometh into mens heads , which tend to no good purpose , but are used only to pass away time . many , i know , are apt to think , that vain and idle words are not to be reckoned of : but let such remember , that god registreth them all , and will bring them one day to a reckoning for the same , before his judgment-seat . o young man , how doth it then concern thee to be watchful over thy words , and speeches ? oh think not vain and unprofitable discourses to be so light as not to be regarded . consider to what end god made thy tongue ; namely , to glorifie him , and edifie thy brother . consider also what a precious thing time is , ( which we ought by all means to redeem ) and thou shalt find , that to pervert the right end of the tongue by ▪ babling foolish things , and to mispend so much precious time thereby , is no light or small sin . . iesting is the next kind of evil speaking , mentioned by the apostle , eph. . . whereby he especially meaneth such jesting as tends to the abusing of scripture , or deriding such as fear god , or mocking of our neighbour . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the text , aristotle sets down for a vertue , which the apostle there condemneth for a vice. and truly iesting ( especially without great watchfulness , as to the matter and measure of it ) doth very ill become christians . for , . it 's not agreeable to our profession , which requireth a very grave and serious spirit , and behaviour . . it 's apt to put the heart out of tune , to discompose it for those weighty and spiritual concernments which we have before us , and to dispose us for vanity and frothiness . . it 's an occasion of mispending much precious time , and of abusing that gift of wit which god hath given for the good and profit of others , and not for the hurt and disgrace of any . pleasantness of converse , so it be innocent , and tending to good , is both allowable and commendable : but that liberty of wit which we intend for a recreation , should be but as sauce to our meat , but little as to the measure of it , and profitable as to the end of it ; namely , to whet the appetite to that which is better . chap. xx. of the well-ordering our actions . iii. as thy thoughts and words must be well ordered , so likewise thy actions , and that in the whole course of thy life . this the apostle intendeth , phil. . . let your conversation be such as becometh the gospel of iesus christ ; that is , as you have imbraced the gospel of christ , and made a profession of religion ; so see that your conversation be suitable and answerable thereunto : thereby manifesting the power of the gospel in you . oh how sad a sight is it to see men making a profession of religion , instead of adorning the same with a godly life , disgracing it , and denying the power thereof in their loose and carnal conversation ! let such talk what they will of their faith , that they do believe in jesus christ ; and therefore doubt not their condition is as good as the best ; yet let them know , that that faith will not save them , which brings not forth a godly life . though faith alone justifies , yet faith which is alone , not accompanied with good works , doth not justifie , nor save . it is a dead faith , jam. . . wilt thou hope to live by that faith which is dead ? young men , let it not content you to be only believing , but be doing christians : be not professing only , but be living believers . hast thou grace ? prove that thy grace is true by this , that thou hast not received the grace of god in vain . let thy love prove thy faith , and thy labours of love prove thy love , and the fruit of thy labours prove that thou hast not either believed , or laboured in vain . be a christian for action ; let religion be not only thy profession , but thy business . let it not be the business of thy sabbaths , or of thy praying times , but let it be the ordinary business of thy life ; let thy whole course evidence , that godliness is not an airy , or empty notion , an insignificant and useless form or shew ; but that there is a spirit of life and power in it , which worketh in thee mightily . that thy actions , and the way of thy life may be according to godliness ; i shall give thee , . some general . . some particular directions . general directions are these . . ingage thy self deeply in a design for eternity . resolve for heaven , and the way that leads to it . be not longer a man for this world , but for the everlasting kingdom ; and study out with plainness of heart , what is the surest way to the blessedness to come ; and what ever thou findest it to be , what ever objections thou meetest with against it , let that be thy way . studiously consider how thou mayst get into that way , and contrive and cast about how thou mayst effectually make progress in it . godliness is the way to blessedness ; and therefore let that be thy great study , how thou mayst live godly . till thou hast in good earnest taken up a godly design , thou wilt never do any thing to purpose in it . the most of men are so far from living a godly life , that they have not yet designed any such thing . some good may be done at times by them , but it is only as it falls in their way , by accident , rather than upon any serious good intent . this god regards not at all , nothing is acceptable to him , no nor like to be profitable to us , but what is done upon design , upon this godly design . when the series or course of our actions do , as the several links in a chain , all hang together , and draw all one way , then there 's like to be something done to purpose . when there is only some little good scattered up and down , here a link of the chain , and there another , but not joyned in a chain together , they will not help us on our way . let that therefore be your first care , take up an heavenly design , and therein let all your particular acts of religion hang together . . let thy whole life be a prosecuting and serving thy godly design . and that thou mayst the more effectually prosecute it , and prosper in it , . let faith and love be the root of thy life , and the several actions of it . . let the word and will of god be the rule of thy actions . . let the glorifying and injoying god be the end of them . . let faith and love be the root of thy actions . . let faith be the root of them , tim. . . the end of the commandment is charity out of a pure heart , and a good conscience , and [ faith unfeigned . ] heb. . . without faith it is impossible to please god. our persons must be accepted first , before our actions , and neither the one nor the other will be accepted without faith in christ , heb. . . a godly life , and a life of faith , are the same . a life of faith hath its original from above , is fetch'd down from christ , and is maintained and carried on by a continual supply of fresh influences from him , without whom we can do nothing . if thou wilt live godly , thou must look to christ , and lean on christ , and go to christ for all thy strength and motion . a christian is beholding to christ for every good motion he moves , for every grace he hath , and for every good duty he doth . carnal professors are beholding only to their books , or their teachers , or their acquaintance , or their parts , their understanding , their memories , &c. nay , it may be to their flesh , and their lusts , for all their religion : they would not pray as they do , nor take such pains to hear as they do , nor profess as they do , did not their pride , or their covetousness , or their company prompt and press them to it . but the religion of a sincere christian , whatever advantage it may have from books , or teachers , or good society , yet it springs and rises all from christ. that faith , which is their root , uniting them to christ , doth also , as their root , suck such spirits , and sap , and strength from christ , and convey it to their souls , that they are thereby furnished for , and quickned to every good 〈◊〉 . let it be thus with thee , o soul ; let thy faith i●… christ be the root from whence all thy actions , and 〈◊〉 strength for action comes . . let love be the root of thy life . let thy duties be the works of faith , and labours of love. the love of christ constraineth us , cor. . . christians love christ , both his person , and holy ways ; and thence 't is they follow him so fast . they love to be holy , and therefore follow holiness ; they love to pray , and love to hear , and love to labour for christ , and to watch with christ , and walk with him ; and therefore 't is they live a praying , hearing , labouring , watchful life . love quickens them to duty , and love sweetens every duty . young man , thou wilt never bear through the hard services , and great severities of a godly life , thou wilt never ●…old out in that constant care , labour , watchfulness , self-denial , which religion will put thee upon , unless thy love to christ do quicken thee on , and sweeten all to thee . carnal professors , whatever they do , they do all for fear , or from force or fashion ; they would be bad enough , or do little enough , if they did dare , if they were not afraid , or ashamed , or were it not from the influence of some things external upon them . though thou also must make use of fear , and all manner of arguments and helps to lead and press on thy backward heart , yet see to it , that thy love to christ be the main spring that sets all thy wheels a going : this will both give vigour , and a sweet relish to all thou dost : and according to this , according to what love there is in thy duties , so will thy acceptance be with god. . let the word and will of god be the rule of thy life , psal. . . wherewithal shall a young man cleanse his way ? the question may be inlarged , wherew●…thal shall a young , or old man , cleanse and order his way ? and the answer will be the same , by taking heed thereto , according to thy word . this word is a light to the feet , and a lanthorn to the steps : it sheweth thee what is good , and that good must be done : it sheweth thee what is evil , and what evil is to be avoided : it sheweth thee what good is to be done , and how ; what evils are to be eschewed , and how thou mayst avoid them . young man , do not ( as the most of thine age use to do ) be unruly , live not according to thy unruly head or heart , according to thy unruly lusts and passions , but live by rule ; live not by the rule of custom , or by the rule of example , after the course of this world ; but let god be thy ruler ▪ and his law be thy rule . as many as walk according to this rule , peace shall be on them , and mercy , gal. . . enquire diligently , what would god have me do ? how would god have me live ? would god have me live an idle life ? would god have me to swear , or to lye , or to covet ? is not this it , that the lord would have me do , to deny all ungodliness , and worldly lusts , and to live righteously , and soberly , and godly in this present world ? tit. . . and if this be it , that the lord would have , go and live accordingly . . let the glorifying and enjoying of god be the end of thy life , and of all the duties and actions of it . let this be the scope of thy life , the mark at which thou aimest , that thou mayst honour god , and be happy in him . and that thou mayst eye and pursue both these in one , let this be the aim and intent of thine heart in thy whole course , to work out thine own salvation , phil. . . in this one work is included all that thou hast to do or mind . in this thou wilt best glorifie god , and secure his everlasting love to thine own soul. therefore upon this set thine eye , and thine heart in all thy ways : so that if the question be put , wherefore livest thou ? wherefore livest thou thus ? thus holily , thus humbly , thus watchfully , thus self-denyingly ? that thou mayst be able to answer , why , i live thus , that herein i may work out my salvation . resolve to set thy self about nothing , nor to allow thy self in any thing concerning which thou art not able to say , i am herein working out my salvation , i am herein serving the lord , and endeavouring the saving mine own soul. young man , dost thou live to this end ? what goest thou so often to the alehouse , or the tavern for ? is that to serve god , and save thy soul ? what is the intent of thy greediness upon the world , of thy sensual , licentious life , of thy scoffing at the strictness of religion , dost thou all this also for the pleasing of god , and working out thine own salvation ? canst thou say when thou art drinking and revelling , when thou art swearing and lying , or when thou art loytering and playing away thy time , canst thou then say , now i am serving of god , herein i am working out my salvation ? or when thou art playing the hypocrite , and formalist , professing , and praying , and hearing , and talking of god , and the matters of religion deceitfully , out of pride , or for ostentation , or so coldly and negligently as thou ordinarily dost , canst thou then say , i am now praying for my life , bearing for my life ? will thy pride and thy hypocrisie bring thee to heaven ? are these false duties , that have nothing but a lye at the bottom , that are the covert of a rotten heart , are these they on which thou meanest to adventure thy salvation ? young man , if thou wouldst in earnest make this thine aim indeed , the serving of god , and saving thy soul , and have thine eye and thine heart much upon it , this would both discover to thee , whether thy way were right or wrong , and also fetch thee off from all thy vain and wicked ways , and quicken thee on in , and hold thee close to that righteousness , sobriety , and godliness of life , which is indeed the way to blessedness . thus much for general directions . chap. xxi . containeth particular directions for the ordering our lives , and actions , according to godliness . in the next place i shall give thee some particular directions . i. beware of living in the wilful omission of any known duty . the omission of good maketh us as liable to eternal vengeance , as the committing of evil . the unprofitable servant , we read , was ●…ast into outer darkness , where was nothing but weeping and gnashing of teeth ; not for mispending his talent , but for not improving it to his masters advantage , matth. . , . and luk. . , . we read how dives was tormented in hell , not for taking away from lazarus , but for not relieving him in his wants . and at the day of judgment the ▪ reprobate are condemned , not for oppressing the poor , but for not feeding them : not for stripping them of their apparel , but for not cloathing the naked , mat. . , . and no marvel , considering the omitting of a known duty ariseth from a wicked heart , and from a mind averse from god , and unwilling to his service . besides , sins of omission are always accompanied with sins of commission : when we cease to do good , immediately we begin to do evil . bless not then thy self , o young man , in thine harmless condition , thinking thou art as good a christian as the best , because thou art not as bad as the worst , but canst thank god with the pharisee , thou art neither adulterer , nor drunkard , nor extortioner : ( it were to be wished that some could say so much ) but know , that this is not sufficient . a man may truly say this , i am not as bad as others , and yet suffer with them in the same lake of fire . thy omissions may be thy undoing : yea , not only a total omission of all that 's good , but an ordinary , and wilful , and allowed omission of any one thing thou knowest to be thy duty . this cannot stand with sincerity , which ( however it may be at some time ) will in ordinary , certainly have respect to all the commandments of god , psal. . . o how sadly doth this speak to thee , thou halting and trifling soul ! many things thou dost , and therein thou comfortest thy self ; but are there not many things also which thou knowest thou shouldst do , but wilt not ? thou knowest it is thy duty to pray , to pray in thy family , in secret in thy closet , to be constant , to be instant in prayer , dost thou so ? thou knowest it to be thy duty to examine thy self , to search thy heart , and try thy ways , that thou mayst know the estate of thy soul , dost thou this ? how seldom dost thou spend any pains this way ? it may be thou hast never done it , nor so much as seriously put the question to thy self , whose child am i ? or , how may i know whether i be the child of god , or the child of the devil ? thou knowest it is thy duty to watch , to watch thine heart , and watch thy tongue , and watch against corruption , and temptation ; dost thou do it ? thou knowest it is thy duty to sanctifie the sabbath , by forbearing thy calling , thy recreations , and carnal pleasures ; by spending the whole day in the publick , and private exercises of religion , not allowing thy self in vain and impertinent talk , or idle , or worldly thoughts ; dost thou so ? thou knowest it is thy duty to do good to others , to their souls , by exhorting , or reproving them ; to their bodies , by feeding , or cloathing , or otherwise relieving them ; dost thou so ? is there none of all this , nor nothing else which thou allowest thy self in the neglect of ? if it be so , how canst thou think thy self sincere ? o young man , if thou wouldst please god indeed , and have evidence that thou art his , resolve on universal obedience , and be ready to every good work . let not conscience fly upon thee at last , and tell thee , one thing thou lackest , one thing thou wouldst not do . be faithful , study to know thy whole duty , and rest not till thy heart be willing to follow the lord in all things whatsoever he commands thee . ii. live not in the practice of any known sin ; for , . one sin is a violation of gods law , as well as many . jam. . , whosoever shall keep the whole law , and yet offend in one point , is guilty of all . a wilfull breach of one part of the law makes thee guilty of the violation of the whole law. the law of god is a chain of holy precepts , if one link of a chain is broken , you may say , the chain is broken . . one sin allowed , and delighted in , is enough to keep thy soul out of heaven . as adam by eating one forbidden fruit was cast out of paradise : so maist thou out of heaven , for but one sin , that thou hast committed , and not repented of . . the living and delighting in one sin doth evidence a rotten , and unsound heart . as it is made in the scripture a note of uprightness to make conscience of every known sin . so it is made a note of hypocrisie to seem to make conscience of the forbearance of some sins , and yet to live and lye in the practice of others . hereby was herods hypocrisie discovered , who though upon iohn baptists preaching he reformed much , and did many good things , yet would not part with his beloved horodias , notwithstanding she was his brothers wife . . one sin never goeth alone , but is ever accompanied with more . for it is the natural effect of sin ( especially being wittingly committed ) to make men apter to s●…n , rom. . , you have yielded your members servants to uncleanness , and to iniquity , unto iniquity . god in his just judgement oft-times as a punishment for some o●…e sin , leaves men so to themselves , that they break forth into the committing of others . . for a man to live and lye impenitently in the practice of a known sin is the dreadfullest judgement in the world. better were it for a man to be given up to the devil , than to the power of one sinful lust. the incestuous person was delivered up to satan , ( cor. . . ) but he was restored again , and the better for it . whereas we seldome read , or hear of any who were given up to the lusts of their own hearts , that ever recovered . o young man , how doth it then concern thee to withstand every lust , not to indulge thy self in any sin ? but especially to keep thy self from thine own iniquity . i mean , thy natures darling sin , to which thou art most propense by thy complexion , and constitution , and of all thy lusts are lothest to leave . let not that bear rule in thee as formerly , but bend thy greatest force against it . as the king of syria commanded his . captains to fight principally against the king of israel , for full well he knew , that the king being once slain , the whole army would soon be discomfited . so if thy beloved sin that reigns and rules in thee were once subdued , thy other sins would soon be vanquished . what saist thou now , o man , wilt thou hearken to this counsel , not to allow thy self in any one sin thou knowest to be so ? hast thou hearkened to it ? thou knowest it is a sin to lye , and yet dost thou not lye ? thou knowest that defrauding , over-reaching , defaming , backbiting , scoffing , quarrelling , thou knowest that these are all sins ; are there none of them which thou allowest in thy self ? thou knowest 't is a sin , unnecessarily to keep company with sinners , to be the companion of drunkards , the companion of swearers , and the vile ones of the earth ; dost thou keep not only from the wayes , but from the company of such ? are they no company for thee , who are no friends to godliness ? dost thou know thine owne iniquities , thy special sins , that have greatest power over thee , and thou hast greatest pleasure in , and dost thou keep thy self from these ? is there not one lust that thou wouldst have spared to thee ? god will not spare thee one sin , the scripture will not allow thee one ; and if thou wilt approve thy self to him , let not thy conscience allow thee what god allows thee not , and let not thine heart love and entertain and practice it , whether conscience allow it or no. if thou wilt be upright , keep thee from all , but especially from thine own iniquity . iii. if thou hast been overtaken with any sin , and thereby made a wound in thy conscience , seek an healing plaister by sound repentance , and faith in the blood of christ. lie not secure in any known sin into which thou art fallen , but rise speedily again : make up every breach between god and thy soul betimes . what the apostle saith of wrath , ephes. . . the same may i say of other sins , let not the sun go down upon them . do not presume to sleep one night in any sin unrepented of . it is dangerous sleeping at the brink of hell . hast thou fallen into sin ? do not say it is but one , or but a little one . 't is sin ( be it great or little , one or more ) t is sin , and that 's enough to destroy thee for ever , unless thou repent . go speedily and make up the breach , repent and seek thy pardon , and thy peace . but what shall i say to you , o rude and wicked young men , whose whole life is a continued course of iniquity , who have so black a cloud of witnesses to testifie against you , who are so sunk , and drown'd in lust and sensuality , whose hand is never out , but is alwayes ingaged in one wickedness or other , whose whole life hath been an apprenticeship to the devil . what , o what shall i say to you ? is this a state to take your rest in ? is this a state to laugh and be so merry in ? how is it that you are not all upon your knees , or fallen upon your faces ? that you are not all in tears , and in tremblings ? do you sit at the wine , and chear your selves with strong drink ? vinegar , and gall , and worm-wood is more proper for you , sorrow and bitterness of soul. what , friends , do you mean to outdare the almighty ? do not you fear the wrath of the lamb ? are you death-proof , and hell-proof ? is the judgement to come but abugbear ? dare you to meet the judge of all the earth , and to stand before his bar with all your loads of guilt upon you ? how will your courage come down , and your brisk and wanton looks be appaled ? how will these stout hearts quake , and these bold spirits of yours shiver and fall , and hide themselves if it were possible , from that terrour of the lord in his dreadful and terrible day ? o how is it that you have no more pity , no more bowels for your poor , perishing , dying souls ? what will you still be laying on more irons , heavier loads ? what yet more oaths , and lyes , and drunkenness , and whoredoms , and obstinacies in them ? what will you never leave loading , till your backs be broken , and you be past remedy ? o repent , repent , and turn to the living god , and he will yet have mercy on you . iv. when through grace thou art recovered , take heed of falling back again . a relapse is dangerous in bodily diseases , much more in spiritual . christ gave this advice to the woman taken in adultery , and forgiven , go and sin no more , john , . as also to the poor lame man , whom he healed at the pool of bethesda , which he back'd with a strong reason , go and sin no more , lest a worse thing come unto thee , lest the rod be turned into a scorpion , iohn . . is the unclean spirit departed from thee ? beware that he return not , lest thou become sevenfold more the child of hell in thy latter end , than thou wert in the beginning . let thy former sins , and the smart they have put thee to , be warnings to thee as long as thou livest . hast thou repented ? art thou reformed ? bless god for so great a mercy . look back upon the mire of the pit out of which thou art delivered , and take heed to thy self , how thou ever comest there again . chap. xxii . of moderation in the use of meat and drink . v. be moderate in all things , more particularly , . in the use of meats and drinks . . in sports and recreations . . in the pursuit of worldly wealth , and seeking after riches . i. be moderate in the use of meats and drinks . feed for the satisfying thy hunger , and strengthning thy body for the service of god , and not meerly for the pleasing thy fleshly appetite . i deny not but the lord sometimes gives us liberty to eat and drink , not only for necessity , but also for delight . and i grant it is a blessing from god promised unto the faithful , joel . . that they shall eat in plenty , and be satisfied ; but it is , that they may take occasion thereby to praise the name of the lord for his bounty and goodness . but wilt thou therefore eat to gluttony , and allow thy self in such intemperance , as will make thee as ready to curse god , as to bless and praise him ? our saviour warns his own disciples , luke . . take heed to your selves , lest at any time your hearts be overcharged with surseiting , and drunkenness . it is observable how he adviseth us to be as watchful against gluttony , as drunkenness . many look upon drunkenness as an heinous sin ; but as for gluttony , they make no sin of it at all , not considering that a man may offend , and make a beast of himself by excessive eating , as by excessive drinking . the rich glutton went to hell , not for any drunkenness that we read of , but for gluttony , luk. . . therefore , o young man , it concerns thee to be watchful over thy self herein . let not thy table be an altar to thy belly , lest it become a snare to thine heart . beware of feeding thy lust , instead of refreshing thy body . eat for service , more than for pleasure ; to preserve nature , rather than to pamper the body . and when thou art feeding thy body , forget not to refresh thy soul by meditating of gods goodness and bounty , and christs sweetness , who is the bread of life . that thou mayst be the more watchful against this intemperance , consider the manifold mischiefs which usually accompany the same . . it is exceeding hurtful to the body , filling it with crudities , noysom humours , and dangerous obstructions , the mother of most diseases . if thou wouldst enjoy an active healthful body , rise always from the table with an appetite . but oh the folly of many men , who for a short delight , which lasteth no longer than the meat is swallowing down , do endure many hours grievances , through the oppression of the stomach , and pain of the head ! yea , oftentimes dangerous surfeits , which hazard life it self . what pity is there to such who will sell their healths , and their ease , for a few meals ! let them smart for it , their sickness may cure them of a worse disease . . it dulletb the wit , infatuateth the mind , emasculateth the soul , and the powers thereof ; quencheth and devoureth the vigour of the spirits , whereby a man is often made fit for nothing , but to be a sleeper , or an idle drone . is this thy thankfulness for the bounty of the lord to thee , to make such use of it , that thou art good for just nothing ? . it is a great incentive to lust ; when men 〈◊〉 provision for the flesh , they soon fulfil the lusts there●… , rom. . . forbear to pamper nature , lest it pr●…ve wanton and impetuous . . i would ask such as give up themselves to the satisfying their carnal appetite , making their bellies their gods , whether they do not think , that they must one day answer for the good creatures of god which they have vainly consumed ? if they make any question thereof , hearken to what the wise man speaketh , eccles. . . rejoyce , o young man , in thy youth , and let thine heart chear thee in the days of thy youth : but know thou , that for all these things , god will bring thee into iudgment . as if he had said , take thy course , o young man , give up thy self to thy lusts , and please thy sensual appetite , eat , drink , be merry ; but know , thou shalt one day full dearly answer for the same . chap. xxiii . of moderation in sports and recreations . ii. be moderate in thy sports and recreations . spend not too much of thy precious time therein . certainly if thou didst but seriously weigh and consider , how much work lieth before thee , and how little time remaining for the doing of it , thou wouldst not trifle away so much thereof in vanity and pleasure ; but wouldst rather spend the greatest part of that time thou canst spare from thy particular calling , in renewing thy peace with god , in clearing up thine interest in christ , and making thy calling and election sure . i deny not but recreations are lawful , and may be used ; provided , . that they be such as are not forbidden either by the law of god , or law of man. for the pleasing of our selves in any of those , must needs be displeasing unto god. . that they be used moderately , not spending too much time in them , nor taking too much pains about them ; for thereby you will rather be disabled for the discharge of the duties of your calling , than fitted thereunto , which crosseth the main end of recreations . the mowers whet is counted no let , but rather a furtherance of his work . but if he spend the whole day , or half a day in whetting , he spoils his sythe , and hinders his work . now our recreations ought to be as whetting to the mower , wherein no more time must be spent than doth conduce to the better fitting us for the duties of our general and particular calling . but contrariwise , how do the greater part of young men , either accustom themselves to unlawful recreations , sporting themselves in sin and wickedness ; or else abuse their lawful recreations , by lavishing away much of their precious time therein , making a vocation of their recreation ; as if their work were to play , and their pastimes were the very trade to which they had served an apprenticeship , and idleness were the business of their lives . ah young men , is your peace yet to be made with god ? the pardon of your sins yet to be obtained ? your salvation yet to be wrought out ? and is the time allotted for these things both short and uncertain , and yet do ye squander it away in sports and pastimes ? doth your everlasting happiness and misery depend upon your well or ill improving of your time here , and can you so prodigally lavish it out in sensual pleasures and delights ? o that men indowed with reason should be so foolish and unwise , as to hazard the eternal welfare of their precious souls for a few pleasing vanities , which last but for a moment ! it was the sad expression of lysimachus , who had lost his kingdom for one draught of water ; for what a short pleasure have i made my self a bondslave for ever ? oh the folly and madness that possesseth the hearts of many young men to throw away their time upon their lusts and pleasures , as that which is nothing worth , which hereafter , if they had it , they would give a whole world to redeem it , but cannot obtain . do you lack pass-time ? sports to pass away the time ? company to pass away the time ? why man , is all thy work done , that thy time now lies upon thy hands ? look to it , thou mayst hereafter beg for an hour , one hour to pray in , one hour to repent in , which now thou meerly triflest , and playest away . o what a precious commodity would time be in hell ? one day of grace , one day to repent in , what a joy would it be to the damned souls ? but then it will be too late ; it 's gone , and will not be recall'd for ever . the more to restrain you from all excesses in your sports and pastimes , let me propound a few considerations . . consider the shortness and uncertainty of that time which is allotted to thee here , for the doing of all that is to be done for eternity . thy life here is but for a moment , in comparison of that which follows after ; yet upon this moment depends thine eternal state . thou art in this world but a probationer for the other world. look as thou behavest thy self here , either in well improving thy time and talent to the glory of god , or in mis-spending it in fruitless sports and recreations , and in satisfying thy carnal lusts , accordingly will be thy state and condition hereafter to all eternity . o young man , what a folly then must it needs be , to deprive thy self of that fulness of joy , which is at gods right hand to all eternity , for the enjoyment of a few pleasures here , which last but for a moment ? . consider that the time here spent in vanity and pleasure will yield thee little comfort on thy death-bed . what was it wherewith hezekiah comforted himself on his supposed death-bed ? not with calling to mind his former glory , pleasures and delights ; but his serving god in integrity and uprightness of heart , isa. . . remember , o lord , how i have walked before thee in truth and with an upright heart , and have done that which is good in thy sight . this was that which then yielded hi●… much peace and comfort . go , o young man , to the bed-side of a dying man , and mind him both of his worldly vanities with which in times past he was delighted ; as also of all those duties of piety , and works of righteousness which he hath performed in the whole course of his life . and then ask him in which he doth now take most comfort , and delight ; and you shall find that he will be confounded with shame to think of the former , and exceedingly rejoyce with the remembrance of the latter . . consider how thou must be called to an account at that last and dreadful day of iudgement , as for thy other sins , so for thy mispent time , for the many precious hours thou hast vainly spent in sports and pastimes . thou maist ▪ now make light of spending thy precious time in vanity and pleasure , in satisfying thy carnal lusts , thinking never to hear of them again . but assure thy self , there is a day coming ( how near thou knowest not ) when thou must give account unto god of all thy merry meetings ; yea of every hour spent in worldly pleasures and delights . now , o young man , think with thy self how sad the case will be , when thou shalt recollect , how many dayes thou hast spent in sports and recreations , and how few in fasting and humiliation ; how many hours thou hast spent in carding and diceing , in drinking and tipling , and how few in reading , hearing , praying , and the like . chap. xxiv . of moderation in seeking after riches iii. be moderate in the pursuit of worldly things , in seeking after riches , that thou maist not be drowned in the cares of them . joh . . labour not for the meat which perisheth , but for the meat which endureth to everlasting life where by meat our saviour meaneth all things which this world affordeth for the use of man : one kind being by a synecdoche put for all other kinds . and by labouring he meaneth an inordinate , and immoderate endeavour , after the things of this world. for the word in the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth to endeavour after things with the greatest earnestness , pain , and diligence . so that our saviour doth not simply forbid the labouring for earthly things , but , . the inordinate intention of the mind of him that laboureth , when it is filled with zeal for , and with carking , distrustful thoughts about these earthly things . oh the carnal distrust of many worldlings , who think they shall never have enough to keep them when they are old ! which is a sinful anxiety , however vailed under the appearance of providence against future necessity , whereby they do but anticipate their cares , and create a needless distraction to themselves . the manner of labouring ; when temporal things are preferred before spiritual and heavenly : therefore our saviour addeth , but labour for the meat which endureth to everlasting life ; that is , chiefly and especially . look how much more excellent the soul is than the body , things eternall than those that are temporal , so much more ought we , both in our judgements and affections to prefer , and pursue spiritual grace , and heavenly glory , before these temporary trifles . . the measure of labouring , when we never think we have laid up enough , but are continually and eagerly seeking after more , our hungry hearts crying still in our ears , gather , gather , lay up for the dayes to come . when we cannot be content with food convenient , but seek after more than is needful both for the present and future maintenance of the charge god hath committed to us . it is recorded of esau , that though he was a prophane , earthly-minded man , yet could say to his brother iacob , i have enough , gen. . . oh then what a shame is it for such as make a profession of religion , and would seem to be of the seed of iacob , yet cannot say , they have enough ! oh how many christians herein come short of esau ? should you by your extraordinary care and pains attain to a considerable estate here , what would be your advantage thereby ? happily you may wear better cloaths , fare more deliciously , provide greater portions for your children , and at last go to hell with the more credit than the poorer sort . and is this a priviledge to be so much desired , and laboured after , to descend with pomp into the pit ? consider , i beseech you , how little good your wealth can do you ? can it free you from cares ? can it lengthen your dayes ? can it keep you from the dropsie , feaver , gout , or other bodily diseases ? can it preserve you from death , or obtain the pardon of your sins ? you may indeed procure the popes pardon , but will god sell you a pardon for money ? had you all the wealth in the world , it could not purchase heaven for you , nor free you from hell ▪ no nor procure you a drop of water to cool your tongue , or quench your thirst there . o who would lay out himself wholy upon that which cannot help him in his greatest distresses ! riches avail not in the day of wrath . i beseech you therefore in the name of christ , to cast out this worldliness , and cherish it no longer : know it will prove a murtherer of your souls ; it will cheat you of everlasting happiness , and entice you into hell by pretences of profit and advantage . it is observable , that we 〈◊〉 not in all the scripture that any saint was guilty of this sin , of setting his heart upon the world , and seeking immoderatly after earthly riches . we read of aarons idolatry , lots incest , noahs drunkenness , davids adultery , peters denial of his master . but where do you read in scripture of any saint that was overcome with this sin ? it is not to be denyed , but that as the seeds of all sin are in the best of men , so likewise the seeds of this sin : but that any saint was given up to the power thereof , we do not read . how should this consideration stir you up to a greater watchfulness against the same ? for the better taking you off from an immoderate seeking after worldly riches , weigh these few considerations . . consider the vanity of all earthly things , which appeareth by the testimony of solomon , whom god for his wisdom chose , as it were , to be the fore-man of a grand-inquest empanelled to make enquiry into the state of the world , and the things therein . having seen , and experienced , and suck ▪ d out the juice , and even extracted the spirits of all worldly things , to make the fuller proof of what there was in them ; at length he gives in his verdict , that they were meer vanity , not only vain , but vanity in the abstract , and therefore altogether ineffectual to render a man truly happy , which he layeth down in this proposition , eccles. . . vanity of vanities , vanity of vanities , all is vanity , that is , all worldly things are most vain , for thus the superlative degree in the hebrew is usually expressed ; as the highest heaven , is called the heaven of heavens ; the most excellent song , the song of songs . all worldly things are said to be extreamly vain , . because there is no permanen●…y in them , being all subject to change and corruption . . because they are false and deceitful , deceiving such as trust in them . they promise much content , and satisfaction , but they are so far from yielding the same , that they often bring much grief and trouble of mind . . consider they are not only vanity , but vexation of spirit , eccles. . . though riches are nothing in themselves , yet are they full of power and activity to inflict vexation upon the spirit of a man. for there is vexation in getting them , vexation and care in keeping , and vexation in parting with them . so that worldliness is not only a sin , but a torment and vexation , it is its own punishment . most sins carry a delight in their face , as this also doth ; but they have a sting in their tails : that which is so beautiful in thine eye , will be gall in thine heart , and wormwood in thy belly . as those that live godly , so thou also that wilt live worldlily , must suffer tribulation ; and through those many tribulations must thou enter into the kingdom of everlasting darkness . . consider that they are empty and unsavoury , yielding no true contentment to them who enjoy them . for how many do we see abounding with wealth , who yet have unquiet and discontented spirits ? whereby it appears , that it is not in the power of outward things to satisfie the heart of man. true it is , these worldly riches promise contentment ; and the worldlings heart deceiving him , makes him believe , that when he hath raised his estate to such a proportion , he will then rest satisfied , and contented : but when he hath obtained the estate , where is the contentment ? he shall not feel quietness in his belly , but in the fulness of his sufficiency he shall be in straits , job . , . be wise , o young man ; if thou hast no more grace , yet learn more wit than thus intensely to mind , and immoderately to seek after earthly things , which when thou hast them , cannot add one cubit to thy contentation . it is god alone that can satisfie the otherwise insatiable heart of man. that soul that seeketh contentment in any thing below god , is like to have the same success with that unclean spirit , which sought rest in dry places . the full bags , or barns , will be as empty things as his dry places ; thou mayst seek rest in them , but wilt find none . . consider that worldly riches , as they are unsatisfactory , so unprofitable , yielding little profit to those who have most of them , matth. . . what will it profit a man , though he gain the whole world , and lose his soul ? as he assuredly will , who sets his heart more upon gold , than upon grace and godliness : and seeketh more earnestly after worldly things , than after an interest in christ , after the light of gods countenance , and the assurance of his loving favour . suppose a man have an affluency of this worlds goods , yet what profit or priviledge hath he above him that enjoyeth but a competency ? a little will be enough to a prudent mind , and enough is a feast . when thou hast the most , what wilt thou have more than for food and rayment , out of all thy store ? for what 's over and above , thou must be accountant to thy lord and master at the great day , how and where thou hast bestowed it for him . obj. it may be thou wilt reply , that the rich may have daintier diet , and more costly apparel , than the poorer sort of people . a. to which i answer , that the rich have no greater priviledge or profit thereby : because the pleasure of eating and drinking consisteth not so much in the daintiness of the fare , as in the goodness of the stomack . he who feedeth on his course fare with an hungry appetite , taketh more delight in his meat , than he who is glutted with often feeding on his delicious fare . neither hath the rich man any more benefit by his costly apparel , than the poor man by his plain habit , which keeps him as warm as the finer and richer . but how many rich misers are there , who though they have abundance of this worlds goods , yet have not the heart to use them , but spare from their own backs , and pinch their own bellies to fill their purses ! what profit or benefit have such by their riches , but only the beholding them with their eyes ? besides , no outward riches can make us better in the best things . they cannot make us more acceptable to god ; neither can they make us more rich in spiritual grace , more vertuous , or religious : they cannot assure us of gods love , nor of our future happiness : they will not profit us at the day of death ▪ being then like iob's friends , miserable comforters , adding to our grief : neither will they benefit at the day of judgment , but rather increase our bills of account , how we have gotten , how we have used , and spent them . thus you see how unprofitable riches are to the owners and possessors of them . . consider how riches are not only unprofitable , but also hurtful and pernicious to those , who setting their hearts upon them , do inordinately seek after the same . hurtful they are not in themselves , and in their own nature , but through our corruption , whereby we are apt to abuse them unto evil . . the immoderate seeking after riches , will both keep us from the performance of holy and religious duties , and distract us therein . . it will expose us to manifold temptations ; as tim. . . and put us upon the committing of any sin for the obtaining a little worldly wealth . . it will hinder us from attaining unto heavenly happiness ; and like the camels bunch , keep us from entring into the strait gate . these considerations seriously weighed , will be a special means to take off thine heart from an immoderate seeking after worldly riches . chap. xxv . sheweth the danger of bad company , and the advantage of good company . iv. be careful of thy company , especially whom thou makest thy bosom and familiar friends ; for that is a matter of exceeding great concernment to thy spiritual welfare . this i shall branch into two heads . . avoid the society of wicked and prophane persons . . desire and imbrace the company of the godly . i. avoid the society of wicked men , which hath been the bane and ruine of thousands of young men. i do not say that all manner of society with graceless and prophane persons is sinful and unlawful , and that thou oughts not to come at all into their company , nor to have any intercourse and commerce with them in buying , selling , and the like . but thy care must be to avoid all intimate society and familiarity , yea , and all needless and unnecessary conversing with them . . for first , it is exceeding dangerous without a just warrant , and calling , to be much in the company of wicked and prophane men , especially such as are scoffers of religion , and traducers of good men , who by their loose conversation , and continual railing against religion , and the professors thereof , will take off thine heart from all love and delight in holy and religious exercises , and work in thee a distast and contempt of the ways of godliness . there is a secret and bewitching power in prophane company , to impoyson and pervert even the best disposition , sin being of a contagious nature , more infectious than the plague ; and the soul much more catching of the contagion of sin , than the body of any infectious disease . it is a thing of great difficulty , ordinarily and intimately to converse with wicked men , and not to be tainted with their sins . for besides that they are apt to infect others , we are very apt to receive the infection , having the seeds of all sins remaining in us . ioseph though he were a vertuous young man , yet living in the kings court , soon learned to swear ordinarily by the life of pharaoh , gen. . , . common experience telleth us , how many hopeful young men , who have blossomed fairly , and brought forth some good fruit , yet by frequenting the company of wicked and lewd persons , have proved very prophane and debauch'd . the philosophers do well observe , that all waters , both in colour and taste , do participate of the nature and disposition of those grounds through which they pass . in like manner men do participate of the disposition and manners of those , with whom they frequently and familiarly converse . . it is not for the honour of gods children , to hold intimate society and 〈◊〉 with wicked men ; men being generally reputed to be of their temper and disposition with whom they ordinarily and intimately converse ; according to that old proverb , birds of a feather will flock together . the company , in which thou delightest , sheweth what courses thou lovest , and what spirit thou art of . if therefore thou delightest in the company of lewd and prophane persons , thou hast cause to suspect that thine heart is not right . the beloved disciple iohn makes it a sign , that we are passed from death to life , if we love the brethren , joh. . . and 't is love that makes their company delightful . and what sign is it in thee that lovest and associatest with the haters of the brethren ? search and consider if this do not mark thee out for one whose soul abideth in death . therefore , o young man , as thou desirest to keep up the credit of religion , thine own reputation with the godly , and the hopes of thine own uprightness with god , beware of evil workers , and as much as possible , keep out from among them . and whensoever thou dost occasionally fall among them , abide there with fear , not with pleasure , and no longer than needs . . by an unnecessary conversing with prophane men , thou makest thy self accessary to their sins , even to their blasphemies , ribauldry and prophaneness . for by thy silence thou givest a secret consent to their wickedness , and so makest them thine own . . intimate and needless society with the wicked , will make thee liable to their punishments . he that walketh with wise men shall be wise , but a companion of fools shall be destroyed , prov. . . that is , whosoever partake with wicked men in their wicked ways and courses , shall assuredly partake with them in their punishments . therefore s. iohn , as it is recorded of him , going to the bath at ephesus , there met ebion , and cerinthus , two blasphemous hereticks , belching out their blasphemies against christ : whereupon he made all the haste he could out of their company , fearing some eminent judgment from the lord to fall upon them . who was no sooner departed , but presently the house fell down , and destroyed them with their companions . ah young man , know assuredly , that if thou needlesly and frequently associatest thy self with wicked and prophane persons , thou wilt partake of their plagues . if therefore thou art ingaged into evil company , speedily withdraw thy self from them . the physitians rule , in reference to persons infected with the plague , is good to be observed towards prophane company ; cito , longe , tarde . . speedily flee from their company . . flee far away . . return slowly to them again . now visited persons are not more infectious than lewd company ; therefore as thou regardest the health of thy soul , . speedily flee from them . . flee far away . . see them amend , before thou returnest to them again . never expect to be one of christs true disciples , till thou leave that accursed fellowship . hadst not thou better say to them , depart from me , i will know you no more , than have christ say to thee at the great day , depart from me into everlasting fire , i know you not . for one of these will certainly be , if thou dost not here depart from thy lewd companions , leaving their society , thou must hereafter depart from christ into hell fire ; where instead of roaring and singing , there will be weeping , and wailing , and gnashing of teeth . but it is not only the company of dissolute , scandalous persons ; as drunkards , swearers , and scoffers of religion that i would advise thee to shun ; but even persons meerly civil , dead-hearted , formal professors of religion : let not these be the companions of thy choice , or thy bosom friends , who being unacquainted with the mysteries of the gospel , and the power of godliness , cannot minister any savoury profitable discourse to their hearers : so that whosoever shall frequently associate himself with such , neglecting the communion of saints , he will soon find his zeal for god , and the ways of godliness much cooled ; his fervency in holy duties much abated ; his love to god , and his people much lessened ; yea , and an universal decay of his graces insensibly to grow upon him . so that a christian instead of proceeding forward in religion , and growing in grace , he will go backward , and find a spiritual decay in himself . therefore , o young man , in the choice of friends for thine intimate acquaintance , and familiar converse , seriously think of this . ii. desire and imbrace the company of the godly , who may further thee in the way to heaven , make them thy familiar friends and companions . the more thou conversest with such , the greater increase wilt thou find in thy self of knowledge , faith , love , zeal , humility , and other graces . the very presence of a religious person , much more his gracious speeches , his holy advice , his seasonable reproofs , and his godly conversation , will be a great help to thee in the way to heaven . there is a certain vertue in the words and behaviour of men indowed with heavenly wisdom , which ( by the blessing of gods holy spirit ) doth work effectually on those who are conversant with them , for the inlightning their minds with the knowledge of god , and his truths : for the inflaming their hearts with a love to god , and zeal for his glory . o young man , thou canst not imagine what spiritual advantage may be got by conversing with holy gracious persons ; especially if thou beest careful to treasure up those christian experiences thou hearest from them , and what else may make for thy spiritual good . thus will the communion of saints be improved to the edification of saints . having done with the directions which concern your selves in particular , i now proceed to such which relate to others . chap. xxvi . sheweth wherein a peaceable disposition consisteth . i. be peaceable towards all . rom. . . if it be possible , as much as lieth in you , live peaceably with all men . those two phrases , if it ●…e possible ; and , as much as lieth in you , though they may seem limitations of the duty , yet they are also amplifications thereof : and shew , that there must be nothing wanting in our endeavours ▪ , but our utmost ability must be put forth in following after peace . a peaceable disposition consisteth in these eight things . . in a backwardness to give offence unto others . a man of a peaceable disposition will forbear all provoking language , and carriage , or whatsoever may stir up others unto wrath . i confess too many young men are like unto the troubled sea , continually casting forth the foam of passion and fury : but he who hath peace in his heart , will shew it in his words and actions . . in an unaptness to take offence when given , well knowing , that it is the sudden taking an offence that doth occasion strife and contention , rather than the giving it ; as it is the second blow that makes the fray . many out of their pride think it a point of ●…aseness , ignominy , and disgrace , to put up the least wrong : but solomon saith , prov. . . it is the glory of a man to pass over an offence , taking little notice thereof , and putting the best interpretation on it . if god were strict to mark what we do amiss , what would became of us ? god indeed is strict to mark what we do well : if there be any little good in the midst of manifold imperfections , gods way is to pass by the imperfections , and take notice of the good . o young man , if thou wouldst behave thy self as a child of god , and a son of peace , be not strict in observing every petty injury , and offence done unto thee ; but rather pass them by , taking no notice of them . . in a forwardness to be reconciled unto those who have wronged thee . i have read that there was sometime a variance between two famous philosophers , aristippus , and aeschines ; aristippus at length goeth to aeschines , and seeks for peace and reconciliation ; and withal said , remember , though i am the elder , yet i first sought for peace . true , said aeschines , and for this i will ever acknowledge you the worthier man ; for i began the strise , but you the peace . but , o young men , how many of you come far short of aristippus , ( though an heathen philosopher ) in this particular , thinking it no disgrace to break the peace , but a disgrace to seek it ? forgetting how abraham humbled himself so far , as to go to lot for peace and reconciliation : the superiour to the inferiour , though the injury done was on lot's part , and not on abraham's . surely whosoever will be the children of abraham , must sollow the steps of their father abraham ; and though elder in years , and greater in place , yet go first to their brothers for peace and reconciliation . yea , herein we shall imitate god , and thereby shew our selves the children of our heavenly father , who first seeks unto us who have grievously sinned and trespassed against him . alas ! if god had not began with us , when should we have sought to him ? we should have stood out with him to all eternity . now is it the honour of god to begin with us poor creatures ? and is it not the honour of a creature to begin reconciliation with his fellow-creature . . in a willingness to part with thy right for peace sake . when men stand upon terms of extream right , there peace is usually broken , and contentions are ingendred , the world may count this an effeminate softness , but it is the truest prudence . i deny not , but a man of a peaceable disposition may with a good conscience seek to recover his own by law , provided that it be not for every small , trifling matter , and without all private revenge , and inward hatred , and after all amicable means and remedies have been used . for the law is to be used only as physick for those diseases , which cannot otherwise be cured . . in a patient bearing the wrongs and injuries of others done unto thee . matth. . . saith our saviour , resist not evil ; but whosoever shall smite thee on the right cheek , turn to him the other also , &c. which words are not to be understood simply , and litterally , but comparatively ; as if he had said , rather than revenge thy self , by rising up against him that hath smitten thee on the right cheek , turn to him the other also ; that is , be more ready to receive another wrong , than retaliate the former ; ra●…her than thou shouldst revenge thy self of a small injury , be ready to receive a greater . neither is this exposition of our saviour to be applied only to real blows , to smiting by the hand , but also by the tongue , to the suffering of reproaches : as if he had said , if a man shall speak disgracefully and reproachfully of thee , be so far from casting dirt in his face , by reproaching and reviling him again , as rather be ready to receive and bear greater reproaches and disgraces . . in a willingness to forgive the wrongs and injuries of others offered unto us ; wherein we are like unto god in one of those excellencies whereof himself glorieth . for in exod. . . where we have an enumeration of the names of god wherein he glorieth ; this is one , forgiving iniquities , transgressions , and sins . they therefore that forgive the wrongs and trespasses of others done unto them , shew themselves like unto god in this his excellency . besides , our forgiving the trespasses of our neighbours committed against us , is made the condition of gods forgiving of us . forgive , and ye shall be forgiven , luk. . . and if ye forgive not men their trespasses , neither will your father forgive your trespasses . a dreadful word to all such who are of implacable spirits , who will revenge their wrongs , but will not remit them . wouldst thou not be forgiven ? wouldst thou not that god should revenge upon thee the wrongs thou hast done him ? o tremble ; he will certainly do it , he will not forgive thee , unless thou forgive thy brother . take heed what thou dost man , retain not revenge , no nor ill will in thine heart ; for 't is a vain thing to say , i forgive , whilest thou malignest in thy heart , and retainest a grudge within thee . thou never forgivest till thou forget also , so far forth as never to remember thy brothers wronging of thee to his prejudice . this is the forgiveness thou wouldst have from god , that he remember thy sins no more : and this is the forgiveness that god expects from thee to thy brother ; and so he expects it , that thou art at this point , either forgive , or thou shalt never be forgiven ; either forget thy brothers trespasses , or god will remember thine . . in a readiness to do what good offices of love and kindness we can unto those who have wronged us . for which we have the command of christ , matth. . . but i say unto you , love your enemies , bless them that curse you , do good to them who hate you . it is not sufficient to speak friendly and peaceably , but we must shew our peaceable disposition , by doing good unto those who have wronged us . to requite good for good is civil courtesie ; to requite evil for evil is malicious policy ; to requite evil for good is hateful ingratitude ; but to requite good for evil is true christian charity , which goeth beyond all the heathenish love in the world. this is a lesson hard to flesh and blood , but the more difficult it is to nature , the more earnest should be our endeavour , and the more comfortable will be our practice . . in a forwardness to make peace between others , who are at variance . this is accounted by many worldly politicians a thankless office , because they may incur the displeasure , and lose the friendship of both parties . but what if thou shouldst lose the frendship of one or two men , yet by doing thy duty to thy neighbour , thou shalt gain the favour of god , which will abundantly recompence the loss of any mans friendship . besides , though it should prove a thankless work , yet there is a blessing promised thereunto : mat. . . blessed are the peace-makers , for they shall be called the children of god ; that is , they shall attain to this priviledge and prerogative , to be the children of god. and saith the apostle , james . . the fruit of righteousness is sown in peace , of them that make peace ; that is , such as make peace between others , do sow the seeds which afterwards will yield sheaves of comfort into their bosoms . yea , by labouring to make peace , they sow the seed of everlasting reward , which afterwards they shall receive . so that the glorious rewards which follow this duty , do abundantly recompence the inconveniencies and mischiefs which sometimes accompany the same . chap. xxvii . sheweth how to carry our selves towards others . ii. another duty incumbent on thee , which relateth to others , is this , be affable and courteous unto all , avoiding all morose and supercilious behaviour . religion requires courtesie , as well as piety ; good manners together with good consciences . many moral men who have no saving grace , yet herein carry themselves like christians . what a shame is it then for christians , who have truth of grace in them , not to carry themselves like moral men ! this will exceedingly grace your carriage , and make your company welcom , and acceptable unto all . yea , it will win the hearts of all with whom you have to do , and even knit them unto you . davids courteous carriage made all the servants of saul to respect him : yea it is said , all israel and judah loved him , sam. . . on the other side , churlishness , bitterness , testiness , and such other vices , which are contrary to this vertue , alienate mens minds from them ; yea , and exasperate them against them . but withal take notice , that this courtesie and gentleness must neither make thee an hypocrite , and dissembler , nor over-familiar with thy inferiours , especially such as are in subjection under thee . for gods image , which all superiours carry , must be respected of them , and accordingly must they carry themselves . nor yet must this make any over-remiss in reproving offenders ; for so would this comely vertue be turned into an hurtful and dangerous vice : indeed it serveth to sweeten reproofs , that they may be better accepted . be courteous to all , but beware of connivence , much more of compliance with evil men in their sins . let not pretence of being courteous , draw thee aside to be vicious . iii. carry thy self humbly towards all men , thinking better of others , than of thy self . the truth is , that man who well knoweth himself , knoweth more of himself , of his own weakness and vileness , than he can know of most others ; and therefore he may well have a meaner esteem of himself than of others , especially such as are of his rank , and betwixt whom there is not too too palpable a difference . if he have apparently better gifts than others , yet his humble mind will make him think that others may have more true inward grace , and sincerity , because he knows more of the deceit of his own heart , than he can of others . this vertue of humility , though it be primarily seated in the heart , yet from thence it extendeth it self to a mans outward conversation , and proves a most lovely and adorning grace , which doth adorn our christian profession , and obtaineth favour both with god and man : whereas a proud , haughty spirit , is hated both of god and man. solomon ranketh haughty eyes , in the first place , among such things as the lord hateth , and his soul abhorreth , prov. . . as for man , he naturally hateth pride in another , though he love and like it in himself : which is a great condemnation of the sin of pride . but as for the humble and lowly-minded man , he doth exceedingly gain the hearts and affections of others unto him . humility is so comely and graceful a grace , that it makes him who is decked therewith amiable , and gracious in every mans eye . whereas none are more disdained than the proud , none are better respected both by god and man , than the humble : for it is abundance of grace that makes men humble , as it is abundance of fruit that maketh trees most bow . god highly prizeth them , and accordingly bestoweth his choicest graces on them . men usually lay up their richest wines in the lowest cellars ; and god lays up his choicest mercies in the lowest hearts . yea god himself delights to dwell in the humble soul , isa. . . god hath but two thrones , the highest heavens , and the lowest hearts : he overlooks the frame of heaven and earth , to look on a poor , humble heart , isa. . , . not with a bare look of intuition , but with a look of favour , complacency , and delight . though the lord be the most high , yet hath he respect to the lowly , psal. . . they are gods iewels , in high esteem with him : yea they are gods glory , isa. . . they give all glory to god ; and therefore god loves to exalt them to honour . so that humility is the readiest way to honour . many make it the chief design , and the main business of their lives , to contrive how they may be great and honourable in the world ; and often it is that honour flies from them , as the shadow from him that pursues it . but if they would study to be humble , and so carry themselves towards all , they would find that the speediest way to exaltation . for saith christ himself , mat. . . whosoever shall exalt himself , shall be abased , and he that shall humble himself , shall be exalted , even to honour here , if god sees it good for him ; but howsoever to glory hereafter , which is the highest and best preferment ; for ( mat. . ) blessed are the poor in spirit , for theirs is the kingdom of heaven . true humility stands in being low in our own eyes , and being content to be low in the eyes of others . get this heart humility , and that will prevent those thoughts which would puff thee up in thy self , and those lofty carriages which tend to set thee up in the world. let it be thy care to approve thy self in all good conscience towards god , and let him alone to take care of thy good name among men . iv. be as serviceable to others as thou canst . as it was the meat and drink of our blessed saviour to be doing good unto others : so let it be thy meat and drink , even thy chief delight , to be doing all the good thou canst . let not any opportunity of doing good slip out of thy hands , but as the wise man adviseth , eccles. . . whatsoever thy hand findeth to do , do it with all thy might ; that is , whatsoever ability , or opportunity of service god affordeth unto thee , either in thy general or particular calling , improve it with all care and diligence : endeavour with thy might to do all the good that possibly thou canst in thy generation . this we find was the mind of our saviour ; for , saith he , joh. . . i must work the work of him that sent me , while it is day . now what was the work of christ , but to do all manner of good , as any opportunity was offered , whether by word or deed . the phrase used by the evangelist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to work the work , is an hebraism , and implieth a thorow acting or doing of a thing ; a doing it heartily , and that with all care and diligence . thus should we make it our chief care and endeavour , yea the main and principal work of our lives , to do all the good we can in the world , accounting that the happiest time in which we can do the most good . and surely it is the greatest honour we are capable of here , to be any way serviceable to god , and his people ; and that which will bring much peace and comfort to our souls and consciences . be not a man for thy self , be a common good , be willing to serve thy generation . let it not be said of thee , it had been as well for the world , if this man had never been born . chap. xxviii . of mercy towards such as are in misery ; which implieth both a compassionate heart , and an helping hand . v. be merciful towards such as are in misery , luk. . . this mercifulness , or mercy , is such a compassion of the heart , whereby a man is moved to help and succour others in their misery . so that true mercy hath in it two things . . a compassion , or laying to heart the miseries of others . . an inclination and readiness to succour and relieve them , according to their misery . it comprehends affection , and action ; the former being the fountain and foundation of the latter ; and the latter the stream and demonstration of the former . so that in the compassion of the heart , and in the act of relief , consists the true nature of mercy . . the former we find often pressed in scripture ; as job . . to him that is afflicted , pity should be shewed to his friend . put on therefore , saith the apostle , col. . . as the elect of god , holy , and beloved , bowels of mercy . which is a metonymical form of speech , often used in holy scripture , whereby is meant pity , and compassion towards them that are in any misery , or affliction ; yea such a measure of pity and compassion , as affecteth the heart and bowels ; and that with as true a touch and feeling , as if we our selves were in the same case with them . if we consider the nearness of conjunction , and communion that one christian hath with another , we may well be convinced of the equity of this duty . for we are all sons of one father , all members of one body : in respect thereof there should , nay there ought to be such a sympathy and compassion in the members of the mystical body , i mean among christians , as there is in the members of the natural body . now we know that in the natural body , if one member suffer , all the members suffer with it ; as the apostle expresseth , cor. . . which place s. austin in his tenth tractate on iohn explaining , excellently sheweth the mutual compassion between the members of a natural body ; behold , saith he , the foot treadeth on a thorn , and see how all the members condole it ; the back bends it self , the head stoopeth , the tongue complaineth , as if it self were pricked , the eye searcheth it out , the hands do their best to pluck it out ; yea , every member of the body is compassionately affected with it . and surely such a sympathy and compassion there ought to be amongst christians , who are all members of one body , whereof christ jesus is the head. ii. thy compassionate heart must have a helping hand . for the nature of true mercy consisteth as well in the act of relief , as in the compassion of the heart . thou hast not done thy duty in pitying the distressed , unless thou likewise relieve them . as that faith , which is alone without works , doth not justifie us : so that pity , which is alone without works , doth not justifie our faith. in vain therefore dost thou boast of thine inward compassion , unless thou likewise afford thine outward contribution : which we find joyned together , deut. . . thou shalt not harden thine heart , nor shut thine hand against thy brother ; but thou shalt open thine hand wide to him ; that is , thou shalt give unto him freely and bountifully , contrary to the forenamed shutting the hand . for thine incouragement unto this kind of mercy . . know that outward works of mercy are sweet smelling sacrifices wherewith the lord is well pleased . these are the oblations which he now requireth . the sacrifices of the old law are abolished , and done away , ever since our blessed saviour gave himself an offering , and a sacrifice of a sweet smelling savour unto god. the evangelical sacrifices which the lord requireth of us under the gospel , are the sacrifices of prayer , praise , and charity . so that if we will be offering up sacrifices acceptable and pleasing unto god , they must be either the calves of our lips , even the sacrifice of prayer and praise , or else the sacrifice of charity , which the apostle in phil. . . termeth , an odour of a sweet smell , a sacrifice acceptable and pleasing unto god. the altar on which this sacrifice is to be offered , is the back of the poor . what greater argument can there be to inforce this duty of charity , than to consider , it is acceptable and pleasing unto god ? for what ingenuous christian would not do that which is acceptable unto god. . we are not so much lords of our estates , as stewards ; and therefore ought not to appropriate all unto our selves , but to communicate some part thereof to the poor , unto whom something out of our estate doth belong . . all profession of religion , without works of charity , is but hypocritical . for this is pure religion , and undefiled before god , to visit the fatherless and widows in their afflictions , jam. . . that is , the comforting and supporting such as are in want and misery , doth evidence the truth of our religion . . consider the benefits which follow and accompany our works of charity . for thereby we bring glory to god , adorn our christian religion and profession ; and not only make glad the hearts of the poor , whom we relieve , but likewise refresh our own souls , in that our works of charity will evidence , as the truth of our religion , so likewise of our faith ; for faith without works is dead , it 's not a living , but a dead faith , which manifests not its life by working . therefore , o young man , be perswaded for the time to come to be more charitable , knowing it is not so much a mercy to have wherewithal to do good , as to do good with what we have . and let thy giving out be proportionable to what the lord hath given unto thee . pet. . . if any man minister , let him do it as of the ability which god giveth . they who are rich in this worlds goods , ought to be rich in good works ; the greater thy receits are , the greater ought to be their returns . chap. xxix . sheweth the necessity of restoring ill-gotten goods . vi. carefully restore what thou hast stoln , or unjustly got . it is very sinful to get things wrongfully , and no less to keep what is wrongfully gotten ; therefore the law requireth restitution of stoln and ill-gotten goods ; as exod. . . lev. . , . &c. restitution is not an arbitrary thing , left to our will to do , or not to do , but an act of justice , to the performance whereof we are bound by the express letter of the law. whosoever he be that hath wronged another , either by detaining what he hath borrowed , or by getting by fraud or oppression ; ought to make satisfaction , by restoring either the thing it self , or the value and worth of it : yea , not only the bare value , but likewise the damage done to the person wronged by detaining his goods . q. what if the party be not able to make full satisfaction for the wrong he hath done ? a. if he be not in truth able to make full satisfaction , yet he must restore so far as he is able , and his estate will reach ; and god will accept the will for the deed , according to that of the apostle , cor. . . if there be a willing mind , it is accepted according to that a man hath , and not according to that he hath not . . he must humbly acknowledge the wrong he hath done . if satisfaction cannot be made by restitution , then it must be by humiliation . . he must shew himself willing to restore whatsoever he hath unjustly and fraudulently gotten ; and promise satisfaction whensoever god shall inable him thereunto . q. what if the party wronged be dead ? a. then restitution ought to be made to his executors ' or administrators , or heirs ; and if they cannot be found then to the poor , making them his heirs ; and thereby thou wilt turn thy debt into an alms ; and in shewing thy self just , do a work of mercy . what thou dost herein , let it be done speedily . as thy repentance must be speedy without delay , so must thy restitution : for what true repentance can there be without restitution ? zacheus , we read , upon his conversion made present restitution , luk. . . knowing his repentance without it was but counterfeit and vain . it is not sufficient to purpose and promise restitution , but it must be presently done . for thou knowest not what a day may bring forth : thou mayst either be taken from thy riches , or thy riches may be taken from thee , and thou thereby be altogether disinabled to restore according to thy purpose . though for the present thou mayst please thy self with thine ill-gotten goods , yet if ever thy conscience be enlightened , and made sensible of the evil of sin , thou wilt find no quiet therein , till thou hast made restitution . ill-gotten goods will be to thy conscience , as the canaanites were to that good land : it is said , the land groaned till it had spewed them out . so thy conscience will travel with grief , till it be delivered of thine ill-gotten goods . seneca tells us of a philosopher at athens , who having bought a pair of shooes upon trust , and afterwards hearing that the shoo-maker was dead , flattered himself , for a while , with a conceit , that the money due for the shooes was his own , and that he should never be called upon for the same . but his conscience being afterwards awakened , he was so terrified with the thought of his injustice , that as one affrighted , he ran with all speed to the mans shop , and finding the door shut , he flung the money in at the window , saying , though the good man be dead , yet the money is due from me . if an heathen made such conscience of restoring what was anothers , and not his own ; how much more shouldst thou , who art a christian , make conscience of restoring whatsoever thou hast stoln , or fraudulently gotten from another , and doth not properly belong unto thee ? obj. happily thou wilt say , i am willing to make restitution , but unwilling to have the thing known , because thereby my credit and reputation will be exceedingly blasted . a. for the preservation of thy reputation , thou mayst make choice of some honest , faithful friend , who will deliver the money , or goods , and conceal thy name . be sure restitution be made one way or other , of thine ill-gotten goods . . because otherwise they will prove a moth to consume the rest of thine estate . . it is the only way and means whereby thou canst make recompence and satisfaction for the wrong thou hast done unto thy neighbour . . common justice and equity requireth restitution so far as thou art able . cicero , and divers others amongst the heathens , by the light of nature acknowledged as much . what a shame then must it needs be for christians , who have the light of the gospel added to the light of nature , not to acknowledge and practise this necessary duty ! . this is the fruit worthy of repentance which we are commanded to bring forth , mat. . . and which will evidence the truth thereof . hereby zacheus testified the truth of his repentance , luk. . . it is not thy confession unto god of the wrong done to thy neighbour , nor thy mourning and sorrowing for the same , that will obtain the pardon of the sin , without restitution , so far as thou art able : where that is wanting , all thy sorrow and repentance will do thee little good . this was the judgment of s. austin confirmed by all divines to this day , that non remittitur peccatum , nisi restituatur oblatum , no remission of sin , without restitution of goods , or money , so far as the party is able . hast thou therefore , o young man , in the time of thine apprenticeship been unfaithful to thy master , and stoln any thing from him , or any other , as thou expectest to find mercy from god , and to obtain the pardon of thy sin , resolve forth with to restore the same ; otherwise it will prove not only a moth in thine estate , but the ruine of thy soul. if thou part not speedily with thine ill-gotten goods , thy soul is like to go for them . and what will it profit thee to save thy goods , and lose thy soul ? chap. xxx . sheweth the necessity of performing relative duties . vii . have special regard to the duties thou owest to thy relations , wherein consisteth a great part of a christians work . if god hath blessed thee with a family , let thy care be that god may be honoured therein , by a constant , conscionable performance of holy and religious duties . relative duties do more demonstrate piety , and true godliness , than general duties . the work of grace in mens conversations doth appear much in the duties of their relations : if therefore thou profess godliness , manifest the truth and power of it in performing the duties of thy relations . whatsoever men may talk of godliness , except it appear in a conscionable discharge of the duties of their relations , all their talk and profession of religion is 〈◊〉 no purpose . except a servant be diligent and faithful to his master , a child dutiful to his parent , a wife loving and obedient to her husband , all their profession of religion is in vain . so unless masters , parents , and husbands , be careful and conscionable in the discharge of the duties of their relations , all their talk of godliness is to no purpose . therefore , o young man , have special regard to thy relative duties : if thou be not good therein , thou art not good at all , what shew of goodness soever thou makest . a good man , but a careless master , careless of the souls of his servants ! a good man , but an harsh , unkind husband , these cannot well stand together : men are really what they are relatively : except thou art relatively good , thou art not really good . be therefore exactly conscionable in the duties of thy relations . if thou beest a master , a governour of a family , be just and merciful to thy servants , careful for the saving of their souls . if thou beest an husband , be kind and loving to thy wife , let all thy commands be in love , then will they be more chearfully obeyed . if thou beest a father , be careful in the education of thy children , bringing them up in the nurture and admonition of the lord : as god hath made them thy children by natural generation , do thou endeavour to make them his children by a religious education . know that relative duties and graces do very much grace religion . q. what are those special relative duties which are incumbent upon masters and governours of families , in reference to those under their charge ? a. . let your houses be daily perfumed by a morning and evening sacrifice of prayer and praise unto god. both which were appointed under the law , exod. . , . and this shadowed what was to be performed under the gospel . god renews his mercies to you every morning , and protects you every night from manifold dangers whereunto you are subject : and can you be so ungrateful and unmindful of him , who is every moment so mindful of you , as not to offer up unto him a morning and an evening sacrifice ? . let the word of god be frequently read in your families , which is not only the foundation of faith , and the well-spring of saving wisdom , but also the ground of godliness , and the guide of practice , able to make you wise unto salvation , tim. . . we cry out against the pope and popish clergy for locking up the scriptures in an unknown tongue from the laity , not suffering them to have a bible in their mother-tongue : whereas many masters amongst us deal much alike with those under their charge , who if they do not lock up the scriptures from them , yet neither do they unlock them to them , by causing them to be read among them . certainly did you seriously consider the benefit that might redound to your servants by a frequent hearing the word read , you could not but be more frequent therein . are any of them addicted to drunkenness , lying , or swearing ? who knows but upon hearing the threa●…nings in gods word denounced against those sins , they m●…y for the ●…ime to come abhor and avoid the same ? or are any of thy servants unprofitable , and disobedient unto thee ? who knows but upon hearing the duties of servants read out of the word of god , where they are commanded to be obedient to their masters in all things , and to serve them not with eye-service , as men-pleasers , but as the servants of christ with singleness of heart ; as ephes. . , . they may become more obedient and profitable unto thee ! so that , methinks , for thine own good , as well as theirs , thou shouldst cause the word to be frequently read in thy family . . set some time apart in every week to catechize those under thy charge , teaching them the chief principles of religion ; than which there is no better means to keep them from the errours of the times . if he be worse than an infidel who provides not for the bodies of those in his family , what then is he who takes no care of their souls , neglecting to instruct them in the principles of the oracles of god ? content not thy self with a dead , distracted manner of serving god , but stir up thy self to a lively , spiritual performing those holy duties thou takest in hand . to draw near unto god with our bodies , and honour him with our lips , when our hearts and spirits are removed from him , is no better than a mocking of god , which he abhors and detests . v. as a means and help for the constant performing these family-duties , have special care of the choice of thy yoke-sellow , that thou marry a vertuous woman , one who is related to christ , at least one that liketh and approveth the best things . if thy wife be not a promoter of godliness in the family , she will be a hinderer thereof . the scripture in setting forth the wickedness of iehoram , renders this as the reason thereof , that he had the daughter of ahab to wife , chron. . . therefore , o young man , in seeking after a wife , it will be thy wisdom : . to look more after righteousness , than after riches ; to inquire more after her piety , than after her portion ; to know rather with what religion she is indued , than with what estate she is indowed . alas what is the richest portion , the most exquisite beauty , and the rarest parts , in comparison of a mind inobled with grace and ver●…ue ? a wife , as well as an husband , is the greatest outward comfort or cross in the world : so that to err once in the choice of a wife , is in a manner to be undone for ever . therefore , o young man , be sure thou seek unto god by prayer , for his direction and assistance in this great work , upon which much of thy future happiness or misery doth depend . . next to piety , prudence and discretion is to be looked at in a wife . for wisdom exceeds solly , as much as light exceeds darkness , eccles. . . and indeed what is beauty without discretion , but as a iewel of gold in a swines snout , prov. . . and solomon , by way of commendation , setteth forth a prudent wife to be a special gift , and principal blessing of god , such as excelleth all other temporal blessings whatsoever . . marriage-affection requires some external amiableness , that she be a pleasing person in whom thou mayst delight : though ( as the wise man speaketh , prov. . . ) favour be deceitful , and beauty vain ; because they are subject many ways to decay , and vanish away ; yet favour and beauty may serve for the rooting , and settling of affection at the first . . in regard that marriage is the foundation of a family and posterity , a portion is not to be contemned , though not chiefly to be desired . therefore in seeking a wife , let not wealth and riches be chiefly in thine eye , as if thou wert going about a purchase , and wert to wed not the woman , but her wealth : but look more to her inward goodness , than to her worldly goods . lastly , for a conclusion of the whole , in the careful observation of all these directions , give diligence to make thy calling and election sure . it will not suffice me to press thee to do something , that so thou mayst have hope ; i would perswade thee to thy whole duty , that so thou mayst have assurance that it shall be well with thee . and less than i have here advised thee to , will not suffice thee to make sure for everlasting . he must be an universal christian that will be an assured christian ; there is as much required to assurance , as is required in the whole scripture . well , what sayst thou ? wilt thou henceforth adventure thy soul on conjectural and deceitful hopes ? or wilt thou set to it to make sure for heaven ? what shall i say more to perswade thee ? give me leave , e're i dismiss thee , to urge upon thee an argument or two . whatever thou hast to do here , make sure for hereafter . for. . nothing temporal can be made sure . . if things eternal be made sure , it 's no great matter though things temporal remain at the greatest uncertainties . . nothing temporal can be made sure . this world is a world of uncertainties ; the riches of it are uncertain riches , tim. . . the pleasures of it are uncertain pleasures , worldly friends are uncertain friends . the wheel of providence is ever turning : now one 's at the top of the wheel , and then another and another ; and he that was just now at the top , by and by tumbles down , and the wheel runs over him . how often do rich men break , and poor men get up in their rooms , and then tumble down after them , and give place to him that comes next . to day thou hast an estate , but who can tell what thou mayst have to morrow ? such an uncertain world this is , and at such uncertainties are the things thereof , and there 's no preventing it . it 's good to be sure of something . since earth can never be made sure , thou art the more concerned to make sure of heaven . to have all at uncertainties , both here and hereafter , this is such a misery , as every one that is wise will do what he can to prevent . . if things eternal be made sure , it 's no great matter though things temporal be at the greatest uncertainties . this world is uncertain ; a world of changes , of disappointments , vexations , and all kinds of troubles : why , let it be so ; so heaven be sure , no matter for all these lower uncertainties . young man , thou art going forth into the world , how thou mayst prosper in it , notwithstanding all thy skill and care , god only knows , who can tell what crosses thou mayst meet with in thy very entrance , that may dash all thy hopes ? and if thou hast never so fair and hopeful a beginning , yet who knows what may be thy lot before the end of thy day ? why now wouldst thou get above all casualties and crosses , and at once be a conquerour of all the world ? wouldst thou have thy quiet and contentment out of the reach of winds and storms ? and be able to live chearfully in every condition ? make heaven sure , and 't is done ! thou mayst then hoise up thy sails , commit thy self to the wind and seas , make on thy voyage , and never be appall'd at the storms on the way : whilest thou hast this assurance , thou shalt come safe to harbour , and not an hair of thy head perish . thus have you , dear youths , the desires and breathings of my soul after your happiness here , and blessedness hereafter , expressed in some useful directions suitable to your present state and condition , shewing you how to deport and carry your selves , both in your general , and particular calling so , that you may please god in all things here , and live with him in everlasting blessedness . now my hearty request to you is , that you will not content your selves with a bare reading of them ; but resolve , with the assistance of gods grace , to enter upon the real practice of them . and oh that the lord , who alone teacheth to profit , would please so to set them home upon your hearts , that they may tend to your spiritual good here , and eternal salvation hereafter . o young men , you are now flowers in the bloom , you are those first-fruits which should be offered to the lord : oh that now you would consecrate your selves unto god , and his service : oh that while you are young , you would with isaac , give your selves to prayer and meditation ; and with samuel , serve the lord from your youths ; and with young solomon , study to know , and serve the god of your fathers ; and with obadiah , fear the lord from your youths ; and with young iosiah , do that which is right in the sight of the lord : and to these ends , with timothy , from your youth , addict your selves to the reading of the scriptures , which are able to make you wise unto salvation . oh that you would set these mens lives as copies for your imitation , giving up your selves intirely , and unfeignedly to the lord in a truly gracious life . o young men , you are now in your preparations for eternity ; and therefore had need to be very watchful over your selves , to see that you walk circumspectly , not as fools , but as wise , redeeming the time , because the days are evil , ephes. . . little do you consider how much dependeth upon this moment of time , which god for the present is pleased to vouchsafe unto you , even no less than the whole weight of eternity . upon your well or ill improving of your time , and talents here , depends your everlasting condition , that estate which is to be for ever and ever . oh what folly and madness then must it needs be in you , to suffer your lusts , or wicked companions , to steal away this jewel , your precious time , which is more worth than all the world ! oh that for the future you would so live every day , as those that live for eternity . it is sadly evident , that too too many losing their first and tender years , in conclusion lose their souls also . o dear youths , behold the arms of free grace are yet open to imbrace you , if now you will abandon your youthful lusts , and cordially turn unto god , who is willing to forgive , yea willing to forget all former mis●…arriages upon the reforming your lives ; turn ye , turn ye therefore from your evil ways , for why will ye die ? ezek. . . in this small treatise , i have set before you life and death , heaven and hell , happiness and misery . know assuredly , that as you chuse now , so shall you speed hereafter . oh then for the lord christ's sake , and for the sake of your poor souls , chuse that good part which shall never be taken from you : walk in the path which leadeth to life , and happiness , that you may not perish , and be tormented with the devils in hell fire to all eternity . and now , my friend , i bid thee farewel . take these words along with thee , let them ever be before thine eyes , and upon thine heart , and then go on thy way . good counsel be with thee , that thou mayst guide thine affairs with discretion : and good success be upon thee , that thou mayst eat the fruit of thy good doings . i wish first that thy soul may prosper , and then i also wish that thy body may prosper , and thy family may prosper , and thy estate may prosper , as thy soul prospereth . the lord be with thee in all that thou settest thine hand unto . the almighty bless thee ; let his blessing be upon thy labours ; let his blessing be upon all thy substance : let him help thee in thy work , and increase thy store : let his sun shine upon thy tabernacle , and let the light of his countenance make glad thine heart , let him guide thee with his eye , hold thee in his hands , carry thee in his bosom , till he hath lodged thee safe in the everlasting rest. amen . finis . compassionate counsel to all young men especially i. london apprentices, ii. students of divinity, physick, and law, iii. the sons of magistrates and rich men / by richard baxter. baxter, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) compassionate counsel to all young men especially i. london apprentices, ii. students of divinity, physick, and law, iii. the sons of magistrates and rich men / by richard baxter. baxter, richard, - . 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be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng young men -- conduct of life. christian life -- presbyterian authors. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion compassionate counsel to all young-men . especially , i. london-apprentices . ii. students of divinity , physick , and law. iii. the sons of magistrates and rich men. by richard baxter . london , printed by t. s. and are to be sold by b. simmons , and ionath . greenwood , at the three golden cocks at the west end of st. pauls , and at the crown in the poultry . . the contents . chap. . prefatory . ch. . of what grand importance the case of youth is to themselves , that betimes they live to god. ch. . of what publick concernment the quality of youth is . ch. . how the case standeth with our youth in matter of fact. ch. . how sad the case of many of them is . ch. . the joyful state and blessing of good children to themselves and others . ch. . vndeniable reasons for the speedy repentance of those that have miscarried : by way of exhortation . ch. . directions to them that are willing to amend . ch. . special counsel to the candidates for the ministry . ch. . short counsel to young students in physick . ch. . short counsel to young men in the inns of court , that study the law. ch. . short counsel to the sons of nobles and magistrates . ch. . some memorials to parents . ch. . a short word to church ministers for youth . to the youth of london , ( and the rest of england ) richard baxter's last and compassionate warning and advice . chap. i. there is no man that ever understood the interest of mankind , of families , cities , kingdoms , churches , and of jesus christ the king and saviour , but he must needs know that the right instruction , education , and sanctification of youth is of unspeakable consequence to them all . in the place where god most blest my labours ( at kidderminster , in worcester-shire ) my first and greatest success was upon the youth . and ( which was a marvellous way of divine mercy ) when god had toucht the hearts of young men and girles with a love of goodness , and delightful obedience to the truth , the parents and grandfathers who had grown old in an ignorant worldly state , did many of them fall into liking and love of piety , induced by the love of their children , whom they perceived to be made by it , much wiser and better , and more dutiful to them . and god by his unexpected disposing providence , having now twenty years placed me in and near london , where in variety of places and conditions , ( sometimes under restraint by men , and sometimes at more liberty ) i have preached but as to strangers , in other mens pulpits as i could , and not to any special flock of mine , i have been less capable of judging of my success : but by much experience have been made more sensible of the necessity of warning and instructing youth , than i was before . the sad reports of fame have taught it me : the sad complaints of mournful parents have taught it me : the sad observation of the wilful impenitence of some of my acquaintances tells it me . the many score if not hundred bills that have been publickly put up to me , to pray for wicked and obstinate children have told it me . and by the grace of god , the penitent confessions , lamentations , and restitutions of many converts have more particularly acquainted me with their case . which moved me on my thursdays lecture a while to design the first of every month , to speak to youth and those that educate them . and though i have already loaded the world with books , finding that god seems to be about ending my life and labours , i am urged in my mind by the greatness of the case to add yet this epistle to the younger sort . which shall contain i. the great importance of the case of youth . ii. how it stands with them in matter of fact . iii. what are the causes of their sin and dangerous degeneracy . iv. how great a blessing wise and godly youth are to themselves and others . v. how great a plague and calamity the ungodly are . vi. what great reason ungodly sensual youth have , presently to repent and turn to god. vii . directions to them how to do it . viii . and some directions to parents about their education . and all must be with the brevity of an epistle . chap. ii. to begin betimes to live to god , is of unspeakable importance ▪ to your selves . for , . you were betimes solemnly dedicated to god , as your god , your father , your saviour ▪ and your sanctifier , by your baptismal vow . and as that was a great mercy , it obliged you to great duty : you were capable in infancy of that holy dedication and relation ; and your parents were presently obliged as to dedicate you to god , so to educate you for god : and as soon as you are capable of performance , the vow is upon your selves to do it . if your childhood is not presently obliged to holiness , according to your natural capacity , no doubt your vow and baptism should have been also delayed . little think many that talk against anabaptists , how they condemn themselves by the sacred name of christians , while they by perfidious sacriledge deny god that which they vowed to him . . all your time and life is given you by god , for one end and use ; and all is little enough ; and will you alienate the very beginning , and be rebels so soon ? . the youngest have not assurance of life for a day , or an hour . thousands go out of the world in youth . alas , the flesh of young men is corruptible , liable to hundreds of diseases , as well as the old . how quickly may a vein break , and cold seize on your head and lungs , and turn to an uncurable consumption ? how quickly may a fever , a pleurisie , an impostume , or one of a thousand accidents , turn your bodies to corruption ? and o that i knew how to make you sensible how dreadful a thing it is to die in an unholy state , and in the guilt of any unpardoned sin ? an unsanctified soul , that hath lived here but to the flesh , and the world , will be but fewel for the fire of hell , and the wrathful justice of the most holy god. and though in the course of undisturb'd nature , young men may live longer than the old , yet nature hath so many disturbances and crosses , that our lives are still like a candle in a broken lanthorn , which a blast of wind may soon blow out . to tell you that you are not certain in an unsanctified state ; to be one day or hour more out of hell , i expect will not move you so much as the weight of the case deserveth , because meer possibility of the greatest hurt , doth not affect men when they think there is no probability of it . you have long been well , and long you hope to be so : but did you think how many hundred veins , arteries , nerves , must be kept constantly in order , and all the blood and humours in due temper ; and how the stopping of one vein , or distemper of the blood , may quickly end you ; it would rather teach you to admire the merciful providence of god , that such a body should be kept alive one year . . but were you sure to live to maturity of age , alas ! how quickly will it come ? what haste makes time ? how fast do daies and years roll on ? methinks it is but as a few daies since i was playing with my school-fellows , who now am in the th year of my age : had i no service done for god , that i could now look back upon , i should seem as if i had not lived . a thousand years , and one hour , are all one ( that is , nothing ) when they are past . and every year , day and hour of your lives hath its proper work : and how will you answer for it ? every day offereth you more and more mercies ; and will you despise and lose them ? if you were heirs to land , or had an annuity , which amounted but to an hundred pounds a year , and you were every day to receive a proportionable part of it , or lose it ; would you lose it through neglect , and say , i will begin to receive it when i am old ? poor labourers will work hard all the day , that at night they may have their wages : and will you contemptuously lose your every daies mercies , your safety , your communion with god , your daily blessings and his grace , which you should daily beg , and may daily receive ? . either you will repent and live to god , or not ; if not , you are undone for ever : oh how much less miserable is a dog , or a toad , than such a sinner ! but if god will shew you so great mercy , oh how will it grieve you to think of the precious time of youth , which you madly cast away in sin ! then you will think , o what knowledge , what holiness might i then have got ! what a comfortable life might i have lived ! o what daies and years of mercy did i cast away for nothing ! yea , when god hath given you the pardon of your sin , the tast of his love , and the hopes of heaven , it will wound your hearts to think that you should so long , so unthankfully , so heinously offend so good a god , and neglect so merciful a saviour , and trample upon infinite divine love , for the love of so base a freshly pleasure . that ever you should be so bad , as to find more pleasure in sinning , than in living unto god. . and be it known to you , if god in mercy convert and save you , yet the bitter fruit of your youthful folly may follow you in this world to the grave . god may forgive the pains of hell to a penitent sinner , and not forgive the temporal chastisement to his flesh . if you waste your estate in youth , you may be poor at age : if you marry a wicked wife , you may feel it till death , notwithstanding your repentance : if by drinking , gluttony , idleness , or filthy lust , you contract any uncurable diseases in youth , repentance may not cure them till death . all this might easily have been prevented , if you had but had fore-seeing wisdom . beggary , prisons , shame , consumptions , dropsies , stone , gout , pox , which make the lives of many miserable , are usually caused by youthful sins . . and if ever you think to be men of any great wisdom , and usefulness in the world , to your selves or others , your preparations must be made in youth . great wisdom is not got in a little time . who ever was an able lawyer , physician , or philosopher , without long and hard study ? if you will not learn in the grammar-schools in your childhood , you will be unfit for the university at riper age ; and if when you should be doctors , you are to learn to spell and read , your shame will tell you , that you should have sooner begun . o that you well knew how much of the safety , fruitfulness and comfort of all your after-life , dependeth on the preparations of your youth ! on the wisdom and the grace which you should then obtain ! as mens after trading doth on their apprentiship ! . and o what a dreadful danger is it , lest your youthful sin become remediless , and custom harden you , and deceivers blind you , and god forsake you for your wilful resistance of his grace ! god may convert old hardened sinners : but how ordinarily do we find , that age doth but answer the preparations of youth , and the vessel ever after savoureth of the liquor which first throughly tainted it : and men are but such as they learned to be and do at first . if you will be perfidious breakers of your baptismal vows , it 's just with god to leave you to your selves , to a deluded understanding , to think evil good , and good evil , to a seared conscience , and a hardened heart , and as past feeling , to work uncleanness with greediness , ephes. . . and to fight against grace and your own salvation , till death and hell convince you of your madness . o sport not with the justice of a sin-hating god! play not with sin , and with the unquenchable fire ! forsaking god , is the way to be forsaken of him . and what is a forsaken soul , but a miserable slave of satan ? . yea , did you but know of what moment it is , to prevent all the heinous sins , that else you will commit , you would make haste to repent , though you were sure to be forgiven . forgiveness maketh not sin to be no sin , or to be no evil , no shame , no grief to the soul that hath committed it . you will cry out , o that i had never known it ! to look back on such an ill-spent life , will be no pleasant thought . repentance , though a healing work , is bitter ; yea , oft-times exceeding bitter : make not work for it , if you love your peace . . and is it a small thing to you , that you are all this while doing hurt to others ? and drawing them to sin , and plunging them into that dangerous guilt , which can no way be pardoned but by the blood of christ , upon true conversion : and when they have joyned with you in lust and fleshly pleasure , it is not in your power to turn them , that they may joyn with you in sound repentance : and if not , they must lie in hell for ever : and can you make a sport of your own and other mens damnation ? but this leadeth me to the second point . i have shewed you of what vast concernment it is to your selves to begin betimes a holy life . i will next shew you of what concernment it is to others . chap. iii. of what publick concernment the quality of youth is . § . the welfare of the world is of far greater worth than of any single person ; and he hath put off humanity who doth not more earnestly desire it . if this world consisted but of one generation , then to make that generation wise and good , would be enough to make it a happy world. but it is not so : in heaven , and in the future glorious kingdom , there is neither marrying , nor giving in marriage , but they are as the angels , in a fixed everlasting state , and one continued generation maketh up the new ierusalem : being once holy and happy , they are so for ever : but here it is not so : one generation cometh , and another goeth : if the father be as wise as solomon , the son may be as foolish as rehoboam : o what a great work it is to make a man truly wise and good ! how many years study doth it usually require ? what wisdom and diligence in teachers ? what teachableness and diligence in learners ; and especially the grace of god! and when all is done , the man quickly dieth , and obtaineth his ends in another world : but his children are born as ignorant , and perhaps as bad as he was born : he can neither leave them his knowledge ; nor his grace . they must have all the same teaching , and labour , and blessing as he had , to bring them to the same attainments : the mercy and covenant of god taketh them into his church , where they have great advantages and helps , and promiseth them more mercy for their relation to a faithful parent , if he or they do make no forfeiture of it : but as their nature is the same with others , so their actual wisdom must come by gods blessing on the use of the same means , which are necessary to the children of the worst men . a christian's child is born with no more knowledge than a heathen's , and must have as much labour and study to make him wise . § . it is certain then that the welfare of this world lyeth on a good succession of the several generations : and that all the endeavours of one generation , with god's greatest blessing on them , will not serve for the ages following : all must begin anew , and be done over again , or all will be as undone to the next age : and it is not the least blessing on the faithful that their faith and godliness disposeth them to have a care of posterity , and to devote their children wholly to god , as well as themselves , and to educate them in his fear . if nature had not taught birds and beasts to feed their young , as well as to generate them , their kind would be soon extinct . o what a blessed world were it , if the blessings of men famous for wisdom and godliness , were entailed on all that should spring from them ! and if this were the common case ! § . but the doleful miseries of the world have come from the degenerating of good mens posterity . adam hath his cain , and noah his cham , and david his absalom ; solomon , hezekiah , iosiah , left not their like behind them . the present state of the eastern churches is a dreadful instance . what places on earth were more honourable for faith and piety , than alexandria , antioch , ierusalem , constantinople , ephesus , philadelphia , and the rest of those great and noble countries ; and these also strengthened with the powerfullest christian empire that ever was on earth : and now they are places of barbarism , tyranny , and foolish mahometanism , where the name of christ is made a scorn , and the few christians that keep up that sacred profession , by tyranny kept in so great ignorance , that , alas ! the vices of most of them dishonour their profession , as much as their enemies persecutions do . o what a doleful difference is there between that great part of the world now , and what it was or years ago ? and alas ! were it not for the name of a pompous christian-church , how plain an instance would rome be of the same degeneracy ? and some countries that received the blessing of reformation , have revolted into the darkness of popery . what a change was in england by queen mary's reign ? and how many particular cities & towns are grown ignorant and malignant , which in former times were famous for religion ? the lord grant it may never be the case of london ! yea , how many persons of honourable and great families have so far degenerated from the famous wisdom and piety of their grandfathers , yea and fathers , as to hate that which their parents loved , and persecute those whom their ancestors honoured . the names of many great men stand honoured in history , for their holiness to god , and their service to their countries , whose posterity are the men that we are most in danger of : alas ! in how few such houses hath piety kept any long succession ; yea , some take their fathers virtues to be so much their dishonour , that they turn malignant persecutors , to free themselves from the supposed reproach of their relations . yea , some preachers of the gospel , devoted to god by pious parents , become revilers of their own parents , and despisers of their piety , as the effect of factious ignorance . § . and on the other side , when piety hath successively as a river kept its course , what a blessing hath it proved ? ( but how rare is that ? ) and when children have proved better than their parents , it hath been the beginning of welfare to the places where they lived . how marvellously did the reformation prevail in germany in luther's time , when god brought out of popish monasteries many excellent instruments of his service ? and princes became wise and pious , whose parents had been blind or impious ? godliness or wickedness , welfare or calamity , follow the changes and quality of posterity . and men live so short a time , that the work of educating youth aright , is one half the great business of man's life : he that hath a plantation of oaks , may work for twenty generations : but he that planteth gardens and orchards with plants that live but a little time , must be still planting , watering , and defending them . § . among the antient sages of the world , the greeks and romans , and much more among the israelites , the care of posterity , and publick welfare , was the great thing which differenced the virtuous and laudable , from those of a base , selfish , sensual disposition . he was the bravest citizen of rome , that did most love , and best serve his country : and he was the saint among the jews , who most loved sion , and the security and succession of its holy and peaceable posterity . and the christian faith , and hope , and interest , doth lead us herein to a much higher pitch , and to a greater zeal for publick good , in following him that whipt out prophaners from the temple ; even a zeal of god's house , which eateth us up : it teacheth us by the cross most effectually to deny our selves , and to think nothing too dear to part with , to edifie the church of god ; nor any labour or suffering too great for common good . it teacheth us to pray for the hallowing of god's name , the coming of his kingdom , and the doing of his will on earth , as it is done in heaven , before our daily bread , and any other personal interest of our own . therefore the families of christians should be as so many schools , or churches , to train up a succession of persons meet for the great communicative works which god calleth all believers to , in their several measures : it is eminently teachers , but it is also all others in their several ranks , who must be the salt of the earth , and the lights of the world. and indeed the spirit of holiness is so eminently the spirit of love to god and man , that it inclineth every sanctified person to a communicative zeal , to make others wise , and good , and ●appy . § . and god in great mercy hath ●lanted yet more deeply and fixedly , the natural love of parents to their children , ●hat it might be in them a spring of all this ●uty ; so that though fleshly vice may make men mistake their childrens good , ●s most ungodly men do their own , and ●hink that it consisteth in that which it doth not ; yet still the general desire of their childrens well-fare , as well as of their own , is deeply rooted , and will work for their well-fare , as soon as they well know wherein it doth consist . and god hath not given them this love only for the good of the individual children ; but much more for the common-wealth , and church , that as many sticks make one fire , and many exercised souldiers one army , so many well educated children , may make up one peaceable and holy society . § . and accordingly it is much to be observed , that god hath not given children a natural love and submissiveness to parents , only for the personal benefit of their provision , and other helps ; but especially that hereby they may be teachable and obedient to those instructions of their parents , by which they may become blessings in their generations , and may conjunctly make up wise and holy societies , families , churches , and common-wealths . for these ends it is , that god hath bound you , as to reverence your masters , tutors and pastors , so especially both to reverence and love your parents , that you may be the more capable of their necessary instruction and advice . § . yea , the great strictness of god , in condemning polygamy , adultery and fornication , seemeth to be especially for the securing of the good education of children , for their souls , and for the publick good : for it is notorious , that confusion in marriages and generation , would many ways tend to the depraving of humane education , while mothers had not the necessary encouragement to perform their part : the younger women would be a while esteemed , and afterward be cast off , and made most miserable , and families be like wandring beggars , or like exposed orphans ▪ disorder , and confusion would deprive children of much of their necessary helps , and barbarousness and bruitishness corrupt mankind . by all this it is most evident , that the great means of the wellfare of the world , must be the faithful and holy endeavours of parents , and the willing teachableness ●nd obedience of children , that they may escape the snares of folly and fleshly lusts , and may betimes get that wisdom and ●ove of goodness , which may make them fit to be blessings to the places where they ●ive . chap. iv. how the case standeth with our youth in matter of fact. § . through the great mercy of god , many families are sacred nurseries for church and kingdom ; and many parents have great comfort in the grace of god appearing in their children . from their early childhood many are of humble , obedient dispositions , and have a love to knowledge , and a love to the word of god , and to those that are good and virtuous persons . they have inward convictions of the evil of sin , and a fear of sinning , and a great dislike of wicked persons , and a great love and reverend obedience to their parents , and when they grow up , they diligently learn in private , and in publick : they increase in their love to the scriptures and good books , and to godly teachers , and godly company , and god saveth them from temptations , and worldly deceits , and fleshly lusts , and they live to god , and are blessings to the land , the joy of their friends , and exemplary and useful to those whom they converse with . § . but all , even religious parents have not the like blessing in their children . . some of them , though religious otherwise , are lamentably careless of the duty which they promised to perform ( at baptism ) in the education of their children , and do but superficially and formally instruct them , and are too faulty as to the example which they should give them , and seem to think that god must bless them , because they are theirs , and because they are baptised , while they neglect their promised endeavours . . and some children when they grow up , and are bound to resist temptations , and to use gods appointed means for their own good , do wilfully resist gods grace , and run into temptations , and neglect , and wretchedly betray themselves , and forfeit the mercies which they needed . § . in all my observation god hath most blessed the children of those parents , who have educated them as followeth : . those that have been particularly sensible what they promised for them in the baptismal vow , and made conscience of performing it . . those that have had more care of their souls than of their outward wealth . . those that have been most careful to teach them the pravity of corrupted nature by original sin , and to humble them and teach them the need of a saviour , and his renewing as well as pardoning grace , and to tell them the work of the spirit of sanctification , and teach them above all to look to the inward state of their souls . . those that have most seriously minded them of death , judgment , and the life to come . . those that have always spoken of god with the greatest reverence , affection and delight . . those that have most wisely laboured to make all the knowledge and practice of religion pleasant unto them , by the suitableness of doctrines and duties to their capacity . . those that have most disgraced sin to them , especially base and fleshly pleasures . . those that have kept them from the baits of sensuality , not gratifying their appetites in meats and drink , to bring them to an unruly habit ; but used them to a habit of temperance , and neglect of appetite . . those that have most disgraced worldliness and pride to them , and used them so low things in apparel and possession , and told them how the proud are hateful to god , and set before them the example of a crucified christ , and opened to them the doctrine of mortification , and self-denial , and the great necessity of true humility . . those that have been most watchful to know their childrens particular inclinations and temptations , and apply answerable remedies , and not carelesly leave them to themselves . . those that have been most careful to keep them from ill company , especially , ( . ) of wicked youths , of their own grouth and neighbourhood , ( . ) and of tempting women . . those that have most wisely used them to the meetest publick teachers , and help them to remember and understand what they hear , especially the fundamental truths in the catechism . . those that have most wisely engaged them into the familiarity and frequent converse of some suitable , godly , exemplary companions . . those that have most conscionably spent the lords days in publick and in their families . . those that have done all this , as with reverend gravity , so especially with tender , endearing love to their children , convincing them , that it is all done for their own good : and that do not by imprudent weaknesses ignorance , passions , or scandal , frustrate their own endeavours . . those that use not their children as meer patients , only to hear what their parents say ; but ingage them to constant endeavours of their own , for their own good ; especially in the reading of scripture , and the most suitable books , and meditating on them , and daily personal prayer to god. . lastly , those that pray most heartily and believingly for gods grace and his blessing on their endeavours : such mens children are usually blessed . § . but it is no wonder , where such means are neglected , much more when parents are ungodly , fleshly , worldly persons , and perhaps enemies to a holy life , if the children of such are ignorant , deluded , ungodly , and drown'd in fleshly lusts. and , alas ! it is the multitude of such , and their sad conditions , which is the occasion of my writing this epistle . § . . we see , to our grief , that many children are of a stupid and unteachable disposition , and almost uncapable of instruction , who yet can as quickly learn to talk of common matters , as other persons , and can as easily learn a trade , or how to do any ordinary business . and though some inconsiderate persons overlook the causality of the more immediate parents sins , in such judgments on their children , as if it were only adam's sin that hurt them , i have elsewhere proved , that this is their great and dangerous mistake . as david's child dyed for the fathers sin , the children of gluttons , drunkards , fornicators , oft contract such bodily distempers , as greatly tend to stupifie or further vitiate the mind . and their souls may have sad additions to the common humane pravity . . accordingly many children have more violent passions , and carnal desires , than others , which run them into wicked ways impetuously , as if they were almost bruits that had no reason or power to resist . and all words and corrections are to them of little force , but they are as blocks , that when you have said and done what you can , go away as if they had not heard you . . and some have cross and crooked natures , addicted to that which is naught , and the more , by how much the more you do contradict them : froward and obstinate , as if it were a desirable victory to them , to overcome their parents , and escape all that would make them wise and good : dogged , sour , proud , self-willed , and utterly disobedient . . and too many have so great an enmity and aversness to all that is holy , spiritual and heavenly , that they are weary to hear you talk of it , and you persuade them to learn , to read , to pray , to meditate , or consider , as you persuade a sick man to the meat which he doth loath , or a man to dwell with those that he hateth . they have no appetite to such things ; no pleasure in them ; when you have said all of god , and christ , and glory , they believe it not , or they savour it not : they are things above their reach and love , yea , things against their carnal minds : you tire them worse than if you talk'd in a strange language to them , such enmity is in the heart of corrupted man to god and heaven , till the grace of the great reconciler overcome it by a new life , and light and love. . and when custom is added to all these vicious dispositions , alas , what slaves and drudges of satan doth it make them ! for instance , . some are so corrupted with the love of sport , that gaming or stage-plays , or one such foolery or another , becometh so pleasant to them , that they can understand or believe nothing that is said against it by god or man ; their diseased phantasie hath so conquered reason , that they cannot restrain themselves ; but in their callings and in religious exercises they are weary , and long to be at their sports , and must be gone ; neither god , nor holiness , nor the joys of heaven are half so sweet to their thoughts as these are : for they have that mark of misery , tim. . they are lovers of pleasures more than lovers of god. the same i say of sinful mirth , and the company which doth cherish it . little do they believe solomon , eccles. . , , . it is better to go to the house of mourning , than to go to the house of feasting : for that is the end of all men , and the living will lay it to his heart . sorrow is better than laughter : for by the sadness of the countenance the heart is made better : the heart of the wise is in the house of mourning , but the heart of fools is in the house of mirth . it is better to hear the rebuke of the wise , than for a man to hear the song of fools : for as the crackling of thorns under a pot , so is the laughter of fools . it 's true , that mirth is very desirable to nature : and god is not against it , but much more for it than sinners will believe : but it is a rational mirth which beseemeth a rational creature ; and such as he can justifie , and as will make him better , and tends to felicity , and everlasting mirth ; and not the causeless mirth of mad men , that set their house on fire , and then laugh and sing over it , nor like the mirth of a drunken man , whose shame exposeth him to pitty or derision , nor any such mirth as leadeth a man from god to sin , and keepeth him from the way of man-like and everlasting joy , and prepareth for the greatest sorrows . . there are some so enslaved to their appetites , that their reason hath no power to rule them ; but like bruits they must needs have what the belly and throat desire : and if they be the children of the rich , who have always full and pleasant food , constant flesh-pleasing , and true gluttony , is taken for no sin ; and like swine , they do but live to eat , whereas they should but eat to live , and chearfully serve god. but it 's never so dangerous as when it turneth to the love of drink ; then the pleasing of the throat , & the pleasing of the brain by mirth going together , do so much corrupt the appetite and fantasie , that their thoughts run after it , and reason hath no power to shut their mouths , nor keep them from the house of sin. some sin against an accusing conscience , and under their convictions and terrors do drink on , which yet they could forbear , if they knew there were poison in the cup. some are more miserable , and have sinned themselves into fearedness of conscience , and past feeling , and perhaps into infidelity , and a blinded mind , persuading them that there is no great harm or danger in the sin , and that it is but some precise people that make so great a matter of it : and some that have purposes to forsake the sin , when appetite stirs forget it all ; and when company enticeth , and when they see the cup , they have no power to forbear . o what a pittiful sight it is , to see men in the flower of youth and strength , when they should most rejoyce in god and holiness , to be still thirsty after a forbidden pleasure , and hasting to the tavern or alehouse , as a bird to the snare of the fowler , and sweetly and greedily swallowing the poisonous cup which god forbiddeth ! and that false repentance which conscience and experience force them to sometimes , is forgotten the next day when the temptation is renewed : yea , the throat-madness , and the merry and belly-devils are within them a continual temptation , which the miserable slaves cannot resist . . and these beastly , fleshly sins , do usually make them weary of their callings , and of any honest labour : the devil hath by this time got possession of their thoughts , by the byass of delight and sinful lust ; and they are thinking of meat , or drink , or play , or merry company , when they should be diligently at work : and so idleness becomes the nursery of temptation , and of all their other vice , as well as a constant sin of omission , and loss of hasty precious time . and custom increaseth the habits , and maketh them good for nothing , and like dead men to all that life is given them for , and only alive to prepare by sin for endless misery . . and usually pride also takes its part , to make the sin of sodom in them compleat , ezek. . . pride , fulness , and idleness . they that must be in their jovial company , must not seem despicable among them , but must be in the mode and fashion , what ever it cost . when they make themselves odious in the sight of god , and the pitty of all wise men , and a terror to themselves , yet they must be some body to their sottish companions , especially of the female sex : lest the image of the devil , and his victory over them should not be perfect , if pride were left out , how unreasonable soever . . and by this time they have ( usually here amongst the rich and idle , ) a further step towards hell to go , and yet a deep gulf to fall into ; fleshly lust next entangleth them in immodest converse with women , and thence into filthy fornication . the devil will seldom lose a soul for want of a temptation : either he will provide them one abroad among their lewd companions , or at home some daughter or servant of the house , where they can oft get opportunity , first for uncivil sights and touches , and then for actual fornication . and if they have done it once , they are usually like the bird that 's fast in the lime-twigs : conscience may struggle , but lust holds them fast , and the devil saith , if once may be pardoned , why not twice , and if twice , why not thrice ; and so they go on as an ox to the slaughter , and a fool to the correction of the stocks , and know not that it is for their lives . prov. . , , . till they mourn at last ( perhaps ) when flesh and body are consumed , and say , how have i hated instruction , and my heart despised reproof , and have not obeyed the voice of my teachers , nor inclined my ears to them that instructed me ? i was almost in all evil , &c. pro. . , , . and it 's well for the wretches if this repentance be true and in time , that though the flesh be destroyed , the spirit may be saved : for solomon saith , prov. . , . her house enclineth to death , and her paths to the dead : none that go unto her return again , neither take they hold of the paths of life . god , i doubt not , recovereth some , but the case is dangerous : for though age and sickness cure lust , usually before that the conscience is seared and debauched , and they being past feeling work vncleanness with greediness , and forsaking god are so forsaken by him , that all other sin , sensuality , and enmity against a holy life prevaileth against them , and the unclean devil lets in many more . most debauched drunkards , gluttons and fornicators are so enslaved to satan , that they think , say , and do what he would have them , and become the enemies and persecutors of those that are against their sin , and the blinded sodomites go on to grope for the door of lot , as one that reproveth them , till the flames of justice stop the rage . . and when all these sins have enslaved sensual youths , they must have money to maintain them ; and if they have it not of their own , and be not the sons of great men , that will maintain them in the service of the flesh , they must steal to get it , which usually is either by thievish borrowing when they cannot pay , or by robbing their parents or masters . if all the masters in london knew what thieves their apprentices vices are , for their own sakes they would take greater care to watch over them , and keep them from ill company , drunkenness and plays , and would teach them to seek pleasure in good books , good company , and serving god. i had not known it my self , if the confessions and restitution of many penitent converts had not made me know it . i thank god that he recovereth any , yea , so many ; but i must tell foolish youth , that repentance itself , especially when it must have restitution , is so bitter , that they would prevent that need of it , if they had but the use of reason and foresight . o what heart-tearing confessions , and sad letters have i had from many young apprentices in this city ▪ much adoe to escape utter despair they had , when conscience was awakened to remember all their sin and danger ▪ and when they knew that they must restore , if possible , all that ever they deceived or robbed their masters or any others of ; o what difficulties hath it put them to , both as to the shame of confession , and the actual restitution ! some have not money ; and to go and confess the sin and debt , and promise to pay it if ever they are able , seemeth hard , but must be done . some have rough masters that will disgrace them when they confess it . some have parents that paid dear to set them apprentices , and would go near to cast them off if they knew their case . some marry after , and it will grieve their wives to know what they have been , and how much they must restore . wisdom might have prevented this ; but if the thorn be got into the conscience , it must come out , and if the poison be swallowed , it must come up , what gripes soever the vomit cost . there is no playing with hell fire , nor jeasting with the justice of the most holy god. one penitent review of fleshly lust , and sinful pleasure , and falshood , and deceit , ( though wholsom if true and rimely ) will turn it all into gall and wormwood ▪ for the end of sinful mirth is sorrow . . and too many there be that escape the gross and disgraceful part of the foresaid sensuality and unrighteousness , that yet do but choose another idol , and set themselves wholly to rise in the world , and riches , preferment , and honour have almost all their hearts and care : that have no delight in god and holiness ; nor doth the state of their souls , or the thought of their everlasting state , affect them in any measure , according to its unspeakable weight , nor so much as these shadows which , they pursue . and when great travellers , that have seen much of the world , and old men , and dying men , that have had all that it can do , are forced by experience to call all vanity and vexation , unexperienced youth , that are taken up with the hopes of long prosperity , and provision for all that the flesh desireth , have other thoughts of it , and will not know that it is deceitful vanity , till it hath deceived them of their chiefest hope and treasure . and when they have overtaken the shadow which they pursue so greedily , they find it what others have done before them , the sweeter the more dangerous , and the parting will be the more bitter : whereas had they sought first gods kingdom and its righteousness , and six days laboured in obedience to god , and referred all corporal blessings to spiritual uses , and everlasting ends , taking them as from god to serve him by them , they might have had enough as an overplus to their satisfying treasure . chap. v. how sad a case it is that i have described . i have told you the very lamentable case of too many young men , especially rich mens sons , and apprentices in this city : i told you before of what concern the state of youth is to themselves and others . from thence ( and alas from sad experience ) it 's easy to gather the dolefulness of the case of those that are drowned in fleshly lust , and have sinned themselves into the guilt and danger which i have described . but i will name some parts of the misery more particularly again . § . review the second chapter , and think what a doleful case this is to your selves . . do you not know that you are not beasts but men ? that have reason given them to know , and love , and serve their maker ? and how sad ▪ is it to see a man forget all this , and wilfully brutify himself . were the poets fictions true of men turned into trees , and birds , and beasts , how small were the misery in comparison of yours . it is no sin in bruits to lust , or to eat and drink too much . they have not reason to restrain and rule them ; but lest they should kill themselves by excess , god hath made reasonable man their governor , and moderateth their appetite in the temper of their natures : but for a reasonable creature to subject himself to fleshly appetite , and wilfully degrade his soul to the rank of bruits , is worse than if he had been made with the body and the unreasonableness of bruits . are you capable of no better things than these ? § . and what an odious thing is it , when god hath chosen you out of the world to be members of his visible church , and given you the great priviledge of early entrance into his holy covenant , and washt you in the laver of visible regeneration , and you are vowed to christ , renouncing the lusts of the flesh , the world and the devil , that you might follow a crucified christ in the way of holiness to everlasting life , that you should so soon prove false , perfidious traitors and rebels against him that is your only hope , and by wickedness and covenant breaking , make your sin greater than that of infidels , turks and heathens , that never were taken into the church and covenant of christ , nor ever broke the vows which you have broken , nor so cast away the mercys which you had received . § . and what a doleful case is it , that so much of your minds , and love , and delight , which were all made for god , should be so misimployed ▪ even in your strength when they should be most vigorous ? and all worse than cast away on filth and folly ? if your souls be more worth than your money , it is more folly and loss to misimploy and abuse your souls , your reason , love , and your delight , than to abuse or cast away your money . and what a traitor or murderer deserveth , that would give his money to hire one to kill the king , or his neighbour , i suppose you know ; and what deserveth he that will use not only his mony , but himself , his soul , his thoughts , his love , his desire and pleasure against the most glorious god that made him . that you cannot hurt him is no thanks to you ; while you break his laws , and deny him your love and duty , and love more that one thing which only he hateth , and will never be reconciled to . § . and how doleful a case is it , that all the care , and love , and labour of your parents , masters , and teachers should be lost upon you ? god hath made all this their great duty for your good ; and will you despise god and them , and wilfully for nothing reject it all ? shall all the pain of a child-bearing mother , and all her trouble and labour to breed you up , and all your parents care to provide for you , be but to breed up a slave for the flesh , the world , and the devil , and a firebrand for hell ? shall godly parents prayers for you , and teaching , and counsel of you , and all their desire and care for your salvation , be despised by you , and all forgotten and cast away for a swinish lust ? § . and how doleful a case is it , that so much of so short a life should be lost , and a thousand times worse than lost ; even turned into sin , to prepare for misery , when alas the longest life is little enough for our important work , and quickly gone , and the reckoning and judge are hard at hand ? all the wealth , wit or power in the world , cannot bring or buy you back one hour ▪ of all that precious time , which you now so basely cast away . o how glad would you be of a little of it ere long , on the tearms that now you have it , when you lie dying , and perceive that your souls are unready to appear before a righteous god! then o for one year more of precious time ! o that you knew how to call again the time which you cast away on sin ! you will then perceive with a terrified conscience , that time was not so little worth as you once thought it , nor given you for so base a work ; yea , if god in mercy bring you hereafter to true conversion , o how it will wound your hearts , to think how much of your youth was so madly cast away , while your god , your souls , and everlasting hopes , were all neglected and despised ! § . and alas , if you should be cut off in that unholy , miserable estate , no heart on earth can sufficiently bewail your case ! how many thousand die young , that promised themselves longer pleasure in sin , and repentance after it ? o foolish sinners ! cannot you so long borrow the use of your reason , as to think seriously whither you must go next ? do you never think when the small pox or a feaver hath taken away one of your companions , whither it is that his soul is gone ? have you your wit for nothing but to taste the sweetness of drink or lust , which is as pleasant to a dog or swine as to you ? o little you know what it is to die ! what it is for a soul to leave the body , and enter into an endless world ! to come to judgment for all his sins , and all his ill spent days and hours , and for choosing the pleasures of a swine before heaven , and the pleasures of a saint . little know you what it is for devils presently to take away to hell a wretched soul which they have long deceived . i tell you the thought of appearing before god , and christ , and angels in another world , and entring on an endless state , is so dreadful , even to many that have spent their lives in holy preparation , and are indeed in a safe condition , that they have much ado to overcome the terror of death . even some of gods own faithful servants are almost overwhelmed , when they think of so great a change : and though the belief of god's love and the heavenly glory do support them , and should make them long to be with christ , yet , alas , faith is weak , and the change is great beyond our comprehension , and therefore feared . o then in what a case is a wicked , unpardoned , unprepared wretch , when his guilty soul must be torn from his body , and dragged in terror to hear its doom , and so to the dreadful execution ? sinners ! is this a light matter to you ? doth it not concern you ? are you not here mortal ? do you not know what flesh is , and what a grave is ? and are not your abused souls immortal ? are you so mad as to forget this ? or so bad as not to believe it ? will your not believing it make void the justice and the law of god , and save you from that hell , which only believing could have saved you from ? will not the fire burn you , or the sea drown you , if you can but run into it drunk or winking ? is feeling , remediless feeling easier than believing god in time ? alas ! what should your believing friends do to save you ? they see by faith whither you are posting : they foresee your terror and undone case ; and fain , if possible , they would prevent it : but they cannot do it without you . if you will not consent and help your selves , it is not the holyest nor wisest friends in the world that can help you . they would pull you out of the fire in fear , and out of the mouth of the roaring lion , but you will not be delivered ! they call and cry to you , o fear god , and turn to him while there is hope ; and you will not let conscience and reason be awakened ; but those that go asleep to hell , will be past sleeping there for ever . o run not madly into the everlasting fire . § . and indeed your sleepy security and presumption doth make your case more dangerous in itself , and more pittiful to all that know it . o what a sight is it to see a man go merry and laughing towards damnation , and make a jeast of his own undoing ? to see him at the brink of hell , and will not believe it ? like a mad man boasting of his wit , or a drunken man of his sobriety : or as the swine is delighted when the butcher is shaving his throat to cut it : or as the fatted lambs are skipping in the pasture , that to morrow must be kill'd and eaten : or as the bird sits singing when the gun is levelled to kill him : or as the greedy fish runs striving which shall catch the bait , that must presently be snatched out of her element , and lie dying on the bank. but because i touch'd much of this in the second chapter , i will pass by the rest of your own concerns , and a little further consider how sad the case of such wretched youths is also unto others . § . and if parents be wise and godly , and understand such childrens case , what a grief must it needs be to their hearts , to think that they have begot and bred up a chlld for sin and hell , and cannot make him willing to prevent it ? to see their counsel set at nought , their teaching lost , their tears despised , and an obstinate lad seem wiser to himself than all his teachers , even when he is swallowing the devil's bait , and cruelly murdering his own soul. [ ah! thinks a believing father and mother , have i brought thee into the world for this ? hath all my tender , natural love so sad an issue ? is this the fruit of all my sorrows , my care , and kindness , to see the child of my bowels , whom i dedicated in baptism to christ , to make himself the child of the devil , the slave of the flesh and world , the enemy of god and holiness , and his own destroyer ? and all this wilfully , obstinately and against all the counsel , and means that i can use . alas ! must i breed up a child to become an enemy to the church of god , into which he was baptized ? and a souldier for satan against christ ? must i breed up a child for hell , and see him miserable for ever ? and cannot persuade him to be willing to be saved . ] o what a heart breaking must this be to those , that nature and grace have taught to love them , with tenderness , even as themselves ! § . but if they be wicked parents , and as bad themselves , the misery is far greater , though they yet feel it not : for , . as the thief on the cross said to his companion , luk. . , . thou art in the same condemnation , and we suffer justly ; for we receive the due reward of our deeds . wicked parents , and wicked children are in the same gall of bitterness and bond of iniquity ! they sinned together , and they must suffer for ever together , if true faith and conversion do not prevent it . . and it is their wickedness which was much of the cause of their childrens sin and misery : and their own deep guilt will be more to them than their childrens suffering : god and conscience will say to them ere long , [ o cruel parents ! that had no mercy on your children , or your selves ! what did nature teach you to love more , than your selves and your children ? and would you wilfully and obstinately be the ruine of both ? you would not have done as the mad idolaters , that offered their children in fire to moloch : and will you offer them by sin to satan and to hell ? had a serpent stung them , or a bear devoured them , they had done but according to their nature : but was it natural in you to further their damnation ? this was work too bloody for a cannibal , too cruel for an enemy , fitter for a devil than a father or mother . as your child had from you his vicious nature , it was your part to have endeavoured his sanctification and recovery : you should have taught him betime to know the corruption of his nature , and to seek and beg the grace of christ ; to know his god , his duty , the evil of sin , the danger of temptations , and his everlasting hopes and fears : you should have taught him to know what man hath done against himself , by disobeying and departing from his god , and what jesus christ hath done for his redemption , and what he himself must do to be saved : you should have taught him early how to live , and how to die , and what to seek , and what to shun : you should have given him the example of a holy and heavenly mind and life : you should have watch'd over him for his safety , and unweariedly instructed him for his salvation : but you led him the way to despise god's word , and set light by christ , and holiness , and heaven , to hate instruction and reproof , to spend the lords day in idleness or worldly vanity , and to seek first the world , and the prosperity of the body , and glut the flesh with sinful pleasure . what wonder if a serpent breed a serpent , and quickly teach him to hiss and sting , and if swine teach their young to feed on dung and wallow in the mire ? this is part of the fruit of your worldliness , fleshliness , ungodliness , and neglect of your own ▪ salvation and your childs . now he is as you are , a slave of sin , and an heir of hell : was this it that you vowed him for to god in baptism ? was it to serve the flesh , the world , and the devil , against our god , our saviour , and our sanctifier ? or did the mistake of the liturgy deceive you , to think that it was not you , but the god-fathers , that were bound by charge and vow to bring him up in the faith and fear of god , and teach him all that a christian should know for his soul's health : was it not you that god bound to all this ? the sin and misery of your child now is so far your curse , as you are guilty of it and will add to your misery for ever . ] such are the sorrows that wicked parents and wicked children do prepare , and heap on one another . such miseries will come ; but woe to those by whom they come , it had been good for that man that he had never been born . § . and it is no small grief to faithful ministers , to see their labour so much lost ; and to see so much evil among their flocks , and such sad prognosticks of worse to come . he is no true minister of christ ( as to his own acceptance and salvation ) whose heart is not set on the winning , and sanctifying , and saving of souls . what else do we study for , preach for , live for , long for , suffer for in our work ? all faithful-teachers can say with paul , that they are willing to spend and be spent for them , and now we live if ye stand fast in the lord. cor. . . thes. . . he told them weeping of those that were enemies to the cross of christ , whose god was their belly , who glory in their shame , and mind earthly things , instead of a conversation in heaven . phil. . , . when god hath blessed us with the comfortable enjoyment of many ancient , holy christians , who are the beauty and honour of the assemblies , and death calls home one of them after another to christ , and the rest are ready to depart : alas ! must a seed of serpents come after them ? must those take their places to our grief and shame , who are bred up to the world and flesh , in drunkenness , fornication , and enmity to god and a holy life ? o what a woful change is this ! and if any be like to be the stain and plague of the church , it is such as these : if we preach holy truth to them , lust cannot love it : if we tell them of gods word , the fleshly mind doth not savour it , nor can be subject to it . rom. . , , . if we reprove them sharply , they smart and hate us : if we call them to confession and repentance , their pride and carnality cannot bear it : if we excommunicate them for impenitency , as christ requireth , or but deny them the sacrament as unmeet , they rage against us as our fiercest enemies : if we neglect discipline , and admit swine to the communion of saints , we harden and deceive them , and flatter them in their sin , pollute the church , and endanger our souls by displeasing the chief pastor . what then shall we do with these self-murthering , ungodly men ? many of them have so much reverence of a sacrament , or so little regard of it , that they never seek it , but keep away themselves : perhaps they are afraid , left they eat and drink damnation to themselves , by the prophanation of holy things : but do they think , that it is safe to be out of the church and communion of saints , because it 's dangerous to abuse it ? are infidels safe , because false hearted christians perish ? what if breaking your vows and covenant be damnable ? is it not so to be out of the holy covenant ? what if god be a consuming fire to those that draw near him in unrepented heinous sin ? is it therefore wise or safe to avoid him ? neither those that come not to him , nor those that come in their hypocrisie and reigning sin shall be saved . and yet what to do with these self-suspenders we know not ? are they still members of the churches , or are they not ? if they are , we are bound to call them to repentance , for forsaking the communion of saints in christs commanded ordinance : if they are not , we should make it known , that christians and no christians may not be confounded , and they themselves may understand their case . and neither of these can they endure : but for dwelling in the parish , and hearing the liturgy and sermons , must still pass for church members , lest discipline should exasperate and further lose them . this is that discipline which is thought worthy the honour of episcopal dignity and revennues , and is supposed to make the church of england the best in the world , by the same men that would rage , were discipline exercised on them ; and must either be admitted to the sacrament in a life of fornication , drunkenness , sensuality , and prophaneness , without any open confession , repentance , and reformation , or else must pass for church members without any exercise of discipline , while they shun the sacramental communion of the church . such work doth wickedness make among us . § . indeed these are the men that are the trouble of families , the trouble of neighbours , the trouble of good magistrates , the shame of bad ones , and the great danger of the land. all the foreign enemies whom we talk so much against , and fear , are not so hurtful and dangerous to us as these : these that spring out of your own bowels : these that are bred up with care , and tenderness , and cost in your houses : these that should succeed godly ancestors in wisdom and well doing , and be their glory . who plot against us but home bred sinners ? who more hate the good and persecute them ? who are more malignant enemies of godliness , and scorners of a holy life , and hinderers of the word of god , and patrons of prophaneness , and of ministers and people that are of the same mind ? if england be undone ( as the eastern churches , and much of the western are undone ) it will be by your own carnal , ungodly posterity . he that is once a slave to satan and his fleshly lust , is ready for preferment , or a reward , to be a slave to the lust of any other . he that is false to his god and saviour , after his baptismal vows , is unlike to be true to his country , or his king , if he have but the bait of a strong temptation : and he that will sell his soul , his god , and heaven for a whore , or for to please his appetite , it 's like will not stick to betray church , or state , or his dearest friend , for provision to satisfie these lusts. can you expect that he should love any man better than himself ? a wicked , fleshly , worldly man is a soil for satan to sow the seeds in , of any sort of actual sin , and is fuel dryed or tinder for the sparks of hell to kindle in . will he suffer much for god or his country , who will sell heaven for nothing ? an evil tree bringeth forth evil fruit. if he hath the heart of an achan , a gehazi , an achitophel , no wonder if he hath their actions and their reward . if he be a thief and bear the bag , no wonder if iudas sell his master . § . and these wretches if they live , are like to be a plague to their own posterity : woe to the woman that hath such an husband ! and how are the children like to be bred , that have such a father ? doth not god threaten punishment to the third and fourth generation of them that hate him , and to visit the iniquity of the fathers on the children ? were not the children of the old world drowned , and those of sodom and gomorrah burned , and achans stoned , & dathans & abirams swallowed up , and gehazi's struck with leprosie , &c. for their fathers sins ? and the amalekites children all destroyed , and the posterity of the infidel jews forsaken ▪ the curse coming on them and on their children ? and as their children are like to speed the worse for such parents sins , so are such parents like to be requited by their children . as you shamed and grieved the hearts of your parents , so may your children do by you : and by that time it 's like , if grace convert you not , though you have no hatred to your own sins , worldly interest may make you dislike your childrens . their lust and appetite doth not tempt and deceive you , as your own did : perhaps when they shame your family , debauch themselves with drink and whores , and consume the estates which you sold your souls for , you may perceive that sin ▪ is an evil and destructive thing , especially when they proceed to despise and abuse your persons also , and to desire your death , and be a weary of you ; sooner or later you shall know better what sin is . chap. vi. the joyful state and blessing of good children , to themselves and others . § . from what is said chap. . and . it 's easie to gather , how joyful a case to themselves , and what a blessing to parents and others it is , when children betime are sober , wise , and godly , and obedient . the difference doth most appear at age , and when they come to bring forth to themselves and others the fruits of their dispositions : and the end and life to come will shew the greatest difference : but yet even here , and that betime , the difference is very great . § . i. as to themselves : how blessed a state is it to be quickly delivered from the danger of damnation , and gods displeasure , that they need not lie down and rise in fear , lest they be in hell whenever death removeth them from the body ? can one too soon be out of so dreadful a state ? can one that is in a house on fire , or falln into the sea , make too much haste to be delivered ? if a man deep in debt be restless till it be paid , and glad when it is discharged ; if a man in danger of sickness or a condemning sentence of the judge , be glad when the fear of death is over ; how glad should you be to be safe from the great danger of damnation ? and till you are sanctified by grace , you are far from safety . § . and if a mans sickness , pain , or distraction be a calamity , the cure of which brings ease and joy ; how much more ease and joy may it bring , to be cured from all the grievous maladies of reigning sin ? sanctification will cure your minds of spiritual blindness and madness , that is , of damnable ignorance , unbelief , and error : it will cure your affections of idolatrous , distracting , carnal love ; of the itch of fleshly desires or lusts ; of the feaver of revengeful passions , and malignant hatred to goodness and good men ; and of self vexing envy and malice against others ; of the greedy worm of covetousness , and the drunken desire of ambitious and imperious minds : it will cure your wills of their fleshly servitude and biass , and of that mortal backwardness to god and holy things , and that sluggish dulness and lothness to choose and do what you are convinced must be done : it will make good things easie and pleasant to you ; so that you will no more think you have need to beg mirth from the devil , or steal it from sin , as if god , grace and glory had none for you : but it will be so easie to you , to love and find pleasure in the bible and good books , in good company and good discourse , in spiritual meditations and thoughts , in holy sermons , prayers , and church communion and sacraments , even in christ , in god , and the fore-thoughts of heaven , that you will be sorry and ashamed to think that ever you forsook such joys for fleshly pleasure , and defiled your souls with filthy and forbidden things . and is not the itch of lust better cured than scratch'd ? is not the feaverish and dropsie thirst after drink , and wealth , and honour , better cured than pleased to the sinners death ? and is not a lazy backwardness to duty , better cured by spiritual health , than pleased with idleness and sleep ? § . and certainly you cannot too soon attain the delights of faith and hope , and love , of holy knowledge and communion with god and saints : you cannot too soon have the great blessing of righteousness , peace , and joy in the holy ghost ; and live night and day in peace of conscience , in assurance that all your sins are pardoned , and that you are the adopted sons of god , and heirs of heaven , sealed by his spirit , accepted in your prayers , welcome to god through christ , and when you die shall be with him : can you make too great haste from the folly and filth of sin , and the danger of hell , into so safe and good a state as this ? § . and it will be a great comfort to you , thus to find at age and use of reason , that your baptismal blessings ceased not with your infancy , by your own rejection ; but that you are now by your own consent in the bond of god's covenant , and have a right to all the blessings of it , which the sacrament of christs body and blood will confirm ; as you had your entrance by your parents consent and accepted dedication : for the covenant of grace is our certain charter for grace and glory . § . and is it not a joy to you to be your parents joy ? to find them love you not only as their children , but as gods ? love maketh it sweet to us to please and be beloved by those whom we love . if it be not your grief to grieve your parents , and your pleasure to please them , you love them not , but are void of natural affection . § . and o what a mercy will you find it , when you come to age and business in the world ! . that you come with a clear conscience , not clogged , terrified , and shamed with the sins of your youth . . and that you come not utterly unfurnished with the knowledge , righteousness and virtue , which you must make use of in every condition all your lives : when others are like lads , that will go to the universities before they can so much as read or write . to live in a family of your own , and to trade and converse in the world ▪ and specially to go to church , to hear , to pray , to communicate , in private to pray , to meditate , in a word , to live or die like a christian , like a man , without the furniture of wisdom , faith , and serious godliness , is more impossible and unwise , than to go to sea without provision , or to war without arms , or to become a priest without book or understanding . § . ii. and you that are young men can scarce conceive , what a joy a wise and godly child is to his wise and godly parents ! read but pro. . & . . & . , . & . , . & . . & . , , , &c. the prayers and instructions of your parents are comfortable to them , when they see the happy fruit and answer . they fear not gods judgments upon their houses , as they would do if you were cains , or chams , or absaloms : they labour comfortably , and comfortably leave you their estates at death , when they see that they do not get and leave it for those that will serve the devil with it , and consume it on their lusts ; but will use it for god , for the gospel , and their salvation : if you fall sick and die before them , they can rejoyce that you are gone to christ , and need not mourn as david , for absalom , that you go to hell. if you overlive them , they leave the world the easier , when they leave as it were part of themselves here behind them , who will carry on the work of god which they lived for , and be blessings to the world when they are gone . § . iii. and o what a mercy is it to church and state , to have our posterity prove better than we have been , and do god more service than we have done , and take warning by our faults to avoid the like ? solomon tells us of one poor wise man that saved a city : and god would have spared sodom , had there been but ten righteous persons in it . wherever yet i lived , a few persons have proved the great blessings of the place ; to be teachers , guides , and exemplary to others , as the little leaven that leaveneth the lump , and as the stomach , liver , and other nutritive parts are to the body . blessed is that church , that city , that country , that kingdom , that hath a wise , and just , and holy people . the nearest good and evil are the greatest : our estates are not so near us as wives and children , nor they so near us as our bodies , nor they so much to us as our souls : it 's more to a person , house , or country , what they are , than what they have , or what others do for them or against them . it is these that are gods children as well as ours , that are the blessing so often mentioned in the scripture , who will as the rechabites obey their fathers wholsom counsels , rather than their lusts and carnal companions , and god before all : who walk not in the counsel of the vngodly , nor stand in the way of sinners , nor sit in the seat of the scornful : but their delight is in the law of the lord , and in that law they meditate day and night . psal. . lo , such children are an heritage of the lord ; such fruit of the womb is his reward . they are as arrows in the hand of a mighty man ; happy is the man that hath his quiver full of them . they shall not be ashamed ; but they shall speak with the enemies in the gate . psal. . , , . were it not for wise and godly children to succeed us , religion , and peace , and all publick good , would be but as we frail mortals are , like the grass or flowers of a few days or years continuance ; and the difference between a church and no church , between a kingdom of christians and of infidels , would be but like the difference between our waking and our sleeping time , so short , as would make it the less considerable . chap. vii . vndeniable reasons for repentance and speedy amendment , of those that have lived a fleshly and ungodly life : by way of exhortation . § . and now the commands of god , the love of my country and the church , the love of piety , true prosperity and peace , and the love of mankind , even of your own souls and bodies , do all command me to become once more an earnest suiter to the youth of this land , especially of london , who have hitherto miscarried , and lived a fleshly , sinful life . thousands such as you are dead in sin , and past our warning , and past all hope and help for ever . thousands that laught at judgment and damnation , are now feeling that which they would not believe . by the great mercy of god it is not yet the case of you who read these words ; but how soon it may be , if you are yet unsanctified , you little know : o that you knew what a mercy it is to be yet alive , and after so many sins and dangers , to have one to warn you , and offer you salvation , and to be yet in possibility , and in a state of hope : in the name of christ i most earnestly intreat you , a little while trie to use your reason , and use it seriously in retired , sober consideration , till you have first well perused the whole course of your lives , and remembred what you have done and how : till you have thought what you have got or lost by sinning , and why you did it , and whether it was justifiable reason which led you to it , and such as you will stand to in your sober thoughts , yea , such as you will stand to before god at last . consider seriously what comes next , and whither you are going , and whether your life have fitted you for your journeys end , and how your ways will be reviewed ere long , and how they will appear to you , and tast at death , judgment , and in the world to come . hold on and think soberly a little while , what is in your hearts , and what is their condition , what you most love , and what you hate , and whether god or sinful pleasure be dearer and more delightful to you , and how you stand affected and related to the world that you are very near . sure reason would be reason if you would but use it , sure light would come in , if you would not shut the windows , and draw the curtains on you , and rather choose to sleep in darkness . is there nothing within you that grudgeth at your folly , and threateneth you for being wilfully besides your selves ? if you would but spend one half hour in a day , or a week , in sober thinking whither you are going , and what you have done , and what you are , and what you must shortly see and be ; how could you chuse but be deeply offended with your selves , for living like men quite void of understanding , against your god , against your selves , against all the ends and obligations of life , and this for nothing ? but it may be the distinctness of your consideration may make it the more effectual : and if i put my motives by way of questions , will you consider them till you have well answered them all . § . qu. . are you not fully convinced , that there is a god of infinite power , knowledge , and goodness , who is the perfect governour of all the world ? god forbid that any of you should be so bad , so mad , as seriously to doubt of this , which the devils believe , while they would draw you to unbelief . to doubt of a perfect governing god , is to wink and doubt whether there be a sun ; to stop your ears against the notorious testimony of heaven and earth , and every creature : you may next doubt whether there be any thing , if you doubt of god : for atomes and shadows are hardlier perceived with certainty , than the earth , the heavens , and sun. qu. . and if you believe that there is a governing god , do you not believe that he hath governing laws or notifications of his will ? and that we owe this god more full , more absolute , exact obedience , than can be due to any prince on earth ? and greater love than to our dearest friend , he being infinitely good and love it self ? can you owe more to your flesh , or to any , than to your god , that made you men , by whom you have life , and health , and time , and all the good that ever you received ? and can you give him too much love and obedience ? or can you think that you need to fear being losers by him , and that your faithful duty should be in vain ? qu. . is it god that needeth you , or you that need him ? can you give him any thing that he wants , or do you want what he hath to give ? can you live an hour without him ? or be kept without him from pain , misery , or death ? is it not for your own need , and your own good , that he requireth your service ? do you know what his service is ? it is thankfully to receive his greatest gifts : to take his medicines to save your souls : to feast on his prepared comforts . he calls you to far better and needfuller obedience for your selves , than when you command your child to take his meat , or wear his cloaths , or when he is sick , to take a necessary remedy . and is such obedience to be refused ? qu. . hath not nature taught you to love your selves ? surely you cannot be willing to be damned ? nor be indifferent whether you go to heaven or hell ? and can you believe , that god would set you on that which would do you hurt , and that the devil is your friend , and would save you from him ? can you believe that to please your throat and lust till death snatch away your souls to judgment , is more for your own good , than to live here in holiness and the love of god , and hereafter to ▪ live for ever in glory ? do you think you have lived as if you truly loved your selves , or as self destroyers ? all the devils in hell , or enemies on earth , could never have done so much against you , as by your sensuality , ungodliness , and sloth , you have done against your selves . o poor sinner ▪ as ever thou wouldst have mercy from god in thy extremity , be intreated to shew some mercy on thy self ! qu. . hath not nature deeply taught all the world , to make a great difference between virtue and vice , between moral good and evil ? if the good and bad do not greatly differ , what makes all mankind , even the sons of pride , to be so impatient of being called or accounted bad ? and love to be accounted wise and good ? how tenderly do most men bear a reproof , or to hear that they do amiss ? to be called a wicked man , a lyar , a perjured man , a knave , how ill is it taken by all mankind ? this certainly proveth that the conscience of the great difference between the good and bad , is a common natural notice . and will not god make a greater difference , who better knoweth it than man ? qu. . if god had only commanded you duty , even a holy , righteous , and sober life , and forbidden you the contrary , and had only bid you seek everlasting happiness , and made you no promise of it , should you not in reason seek it chearfully in hope ? our folly leadeth us to do much in vain ; but god setteth no man on any vain employment : if he do but bid you resist temptation , mortifie lust , learn his word , pray to him , and praise him , you may be sure it is not to your loss : a reward you may be sure of , if you knew not what it will be . yea , if he set you upon the hardest work , or to pass the greatest danger , or serve him at the dearest rate , or lose your estate for him , and life itself , what reason can fear being losers by obeying god ? yea , the dearest service hath the greatest reward : but when he hath moreover ascertained your reward by a promise , a covenant , sworn and sealed by his miracles , by christs blood , by his sacraments , by his spirit , if yet you will be ungodly because you cannot trust him , you have no excuse . qu. do you know the difference between a man and a bruit ? bruits have no capacity to think of a god , and a saviour , and a life to come , and to know gods law , and study obedience , and fear hell , and sin , nor reason to rule their appetites and lusts , nor any hope or joy in foreseen glory : but man is made capable of all this : and can you think god maketh such noble faculties in vain ? or should we live like bruits that have none such ? qu. . do you not certainly know that you must die ? all the world cannot hinder it : you must die . and is it not near , as well as sure ? how swift is time ? o how quickly shall we all be at our race and warfares end ? and where then is the pleasure of pride , and appetite , and lust ? neither the dismal carkass , nor the dust or bones retain or taste it : and alas the unconverted soul must pay for it for ever . and can you think that so short a bruitish pleasure , that hath so sure and sad an end , is worthy the grieving of your friends , the offending god , the hazard of your souls , the loss of heaven , and the suffering of gods justice in hell for ever . o foolish sinners ! i beseech you , think in time how mad a bargain you are making . o what an exchange ! for a filthy lust or fleshly pleasure , to sell a god , a saviour , a comforter , a soul , a heaven , and all your hopes ? qu. , if the devil or deceivers should make you doubt whether there be any judgment and life to come , should not the meer possibility and probability of such a day and life , be far more regarded by you than all fleshly pleasure , which is certainly short and base . did you ever hear a man so mad as to say , i am sure there is no heaven or hell for souls ? but you are sure that your flesh must not in a dark grave : you are sure that death will quickly put an end to all that this world can afford you : house and land , and all that now deceive poor worldlings , will be nothing to you : no more than if you had never seen them , save the terrible reckoning that the soul must make . sport , and mirth , and meat , and drink , and filthy lusts are ready all to leave you to the final sentence of your judge : and is not even an uncertain hope of heaven more worth than certain transitory vanity ? is not an uncertain hell to be more feared and avoided ▪ than the forsaking of these certain trifles and deceits ? much more when god hath so certainly revealed to us the life to come . qu. . is it a wise and reasonable expectation , that the righteous god should give that man everlasting glory , who will not leave his whores , his drunkenness , or the basest vanity , for all his love , and for all his mercies , for the sake of christ , nor for the hopes of all this glory ? heaven is the greatest reward of holiness , and of the diligent and patient seekers of it : heaven is the greatest gift of the great love of god : and can you believe that he will give it to the slaves of the devil , and to contemning wilful rebels ? may not you next think that the devils may be saved ? if you say that god is merciful , it 's most true ; and this will be the unconverted mans damnation , that he would for a base lust offend so merciful a god , and sell everlasting mercy for nothing , and abuse so much mercy all his life . abused and refused mercy will be the fewel to feed the flames of hell , and torment the conscience of the impenitent for ever . doth not god know his own mercy better than you do ? can he not be merciful , and yet be holy and just ? is the king unmerciful if he make use of jails and gallows for malefactors ? it 's mercy to the land to destroy such , as would destroy others : the bosom of eternal love is not a place for any but the holy : the heavenly paradise is not like mahomet's , a place of lust and sensual delights . you blaspheme the most just and holy god , if you make him seem indifferent to the holy and the unholy , to his faithful servants and to the despisers of his grace . qu. . if there were any possibility , that unsanctified souls should be sanctified and saved in another world , is it not a madness to cast everlasting life upon so great uncertainty or improbability , when we have life , and time , and helps to make our salvation sure ? god hath called you to give all diligence to make it sure , pet. . . he hath made infallible promises of it , to sanctified believers : he calleth you to examine and judge your selves , cor. . . and do you know the difference between certainty and uncertainty in so great a case ? o none can now sufficiently conceive what a difference there is , between a soul that is going out of the body with joyful assurance that christ will presently receive him , and a soul that in the guilt of sin , must say , i am going to an endless life , and know not but it may be an endless misery ! i am here now , and know not but i may be presently with devils that here deceived me : just fear of passing presently to hell fire , is a dreadful case , to be avoided above all earthly sufferings . luk. . . and . . much more when gods threatnings to the impenitent are most sure . qu. . do you think in your hearts that you have more pleasure , and sound content , and peace with your whores , and in your sports , and drink , or riches , than true believers have in god , in christ , in a holy life , and the hopes of everlasting glory ? judge but by the cause : is not the love of that god that is the lord of life , and death , and all , and the pleasure of pleasing him , and the sense of pardon and mercy through christ , and the firm expectation of endless joy , by a promise of god , sealed by his son , his sacraments , and his spirit ; i say , is not all this matter more worthy to rejoyce a soul , than money , and meat , and drink , and lust ? have not you those secret gripes of conscience , when you think how short the sport will be , and that for all these things you must come to judgment , which much abateth the pleasure of your sin ? had you spent that time in seeking first the kingdom of god and its righteousness , and in honest , obedient labouring in your callings , you need not have lookt back on it with the gripes of an accusing conscience . if you see a true believer sorrowful , it is not for serving and obeying god , or being holy and hating sin ; but for serving god no better , and hating sin no more . qu. . have you not oft secret wishes in your hearts , that you were in the case of those persons that you judge to be of the most holy and heavenly hearts and conversations ? do you not think they are in a far safer and better case than you ? unless you are forsaken to blindness of mind , it is certainly so . and doth not this shew that you chuse and follow that which is worse , when your consciences tell you it is worse ? and refuse that which your consciences tell you is best ? but it is not such sluggish wishes that will serve : to lye still and live idle , and wish your selves as rich as the industrious , is not the way to make you so . qu. . at least , if you have no such wishes now , do you not think that you shall wish it at death or judgment ? do not your consciences now tell you , that you shall shortly wish , o that i had hated sinful pleasure ? o that i had spent my short life in obeying and trusting god ? will you not say with balaam , let me die the death of the righteous , and let my last end be like his ? o that i were in the case of those that mortified the flesh , and lived to god , and laid not up their treasure on earth , but in heaven ? and why choose you not now that which you know you shall deeply wish that you had chosen ? qu. . i take it for granted , that your merry , and sensual , and worldly tempters and companions , deride all this , and persuade you to despise it , as if it were but needless , melancholy , troublesom talk : but tell me , do you think in conscience that it is sound reason that they give you , and such as should satisfie a sober man , that careth what becomes of his soul for ever ? if it be , i make a motion to you . bring any of them to me , or any such man , and in your hearing let the case be soberly debated : i will hear all that they can say against a holy , sober life , for the world , and for their fleshly pleasure : and you shall hear what i can say on the contrary , and then do but use the reason of a man , and judge as you see cause . as elias said to the israelites , why halt you between two opinions : if the lord be god , follow him ; if baal be god , follow him . if money , preferment , drink , and lust be best , take it : but if god , heaven , christ , faith , hope , and holiness be best , at your peril refuse them not , and halt no longer . i suppose you sometime think of the case , ( or else you are dead in sin . ) i pray you tell me , or tell your selves , which cause seemeth best upon the deepest thoughts and consideration : but if you will take the laughter or scorns of ignorant sots , instead of reason , and instead of sober consideration , you are well worthy of the damnation which you so wilfully choose . qu. . but if you think highly of their wit or learning , who sin as you , and who encourage and deceive you , i pray you answer these two questions . . which side is christ , and his prophets , and apostles on ? which side doth the scripture speak for ? which way went all the saints whose names are now honoured ? were they for the fleshly or the spiritual life ? were they for the love of pleasures more than god ? doth christ from heaven teach you an earthly or a heavenly choice and life ? did he come to cherish sin , or to destroy it , and save us from it ? you can make no doubt of this , if ever you read or heard the bible . and . which do you think were the wiser and better men , and worthy to be believed and followed ? whether christ and all his apostles , and saints , that ever were in the world to this day , or the drunkards , and whoremongers , and worldlings , who deride the doctrine sent from heaven ? if there be a heaven , is drunkenness or sobriety liker to be the way to it ? but if indeed you will take the mocks of a swinish sot to be wiser than god , than christ , than prophets , and apostles , and all that ever went to heaven , and their jears to be more credible than all god's word , what can a man say to convince such wretches with any hope ? qu. . i further ask you , have you not some secret purposes hereafter to repent ? if not , alas , how far are you from it ? and how forlorn is your case ? but if you have , conscience is a witness against you , that you choose and live in that case and course which you know is worst : were it not worst , you need not purpose to repent of it : and will you wilfully choose known evil , when the very nature of mans will is to love good ? qu. . and if you believe that the faithful are in a happier case than you , tell me , what hindereth yet but you may be like them , and yet be happy as well as they ? hath god put any exception against you in his word ? is not mercy and salvation proclaimed and offered to you as freely as to them ? did any thing make you so bad as you are , but your own choice and doing ? and can any thing yet hinder you from pardon and salvation , if you your selves were but truly willing ? what if your parents were bad , and bred you up amiss ? god hath told you , in ezek. . and . that if you will but do your own part yet , and take warning and avoid your parents sin , and give up your selves unfeignedly to him , he will save you whatever your parents were . what if princes , or lords , or learned men , should be your tempters by words or example ? none of them can force you to one sin : god is greater and wiser than they , and more to be believed and obeyed ; and your salvation is not in any of their power . what if your old companions tempt you ? they can but tempt you ; they cannot constrain you to any evil . all the devils in hell , or men on earth cannot damn you , no nor make you sinners , if you do it not your selves . refuse not christ , and he will not refuse you : and when he is willing , if you be but willing , truly willing to be saved from sin and misery , and to have christ , grace , and glory in the use of the means which god hath appointed you , neither earth nor hell can hinder your salvation : who but your selves keep you from forsaking the company , house , or baits which have deceived you ? who but your selves keep you from lamenting your sin , and flying to christ , and begging mercy , and giving your selves to god ? if you think that serious christians are the happiest , refuse not to be such your selves . it will be your own doing , your own wilful obstinacy if you perish : but of this i have already said more in my call to the vnconverted . qu. . dare you deliberately resolve or bargain to take your fleshly pleasures for your part , instead of all your hopes of heaven ? i hope none of you are yet so mad : i think it is but few , if any , of the witches that make so express a bargain with the devil : if they did , o how they would tremble when they see their glass almost run out , and death at hand ! if you dare not make such a bargain in plain words , o do not do the same in the choice of your hearts and the practice of your lives , and deceive your selves by thinking that you do it not , when you do . it is god and not you that maketh the conditions of salvation and damnation . if you choose that life which god hath told us is the condition of damnation , and finally refuse that life which god hath made the condition of salvation , it will in effect be all one as to chuse damnation , and refuse salvation . he that chooseth deadly poison , or refuseth his necessary food , chooseth death , and refuseth life in effect . god hath said , if ye live after the flesh ye shall die , but if by the spirit you mortifie the deeds of the body , you shall live . rom. . christ tells you that unless you are born again and converted , you cannot enter into his kingdom . ioh. , . matth. . . and that without holiness none shall see god. refuse these , and choose the world and sinful pleasures , and you refuse salvation , and shall have no better than you choose . what you judge best choose resolvedly , and do not cheat your selves . qu. . have you no natural love to your parents or your country ? o what inhumane cruelty is it , to break the hearts of those from whom you had your being , and who were tender of you , when you could not help your selves ? doubtless one reason why god hath put so strong a love in parents to their children , and made your birth and breeding so costly to your mothers , and made the milk which is formed in her own body to be the first nourishment of your lives , is to oblige you to answerable love and obedience : and if after all this you prove worse than bruits , and become the grief of their souls , that thus bred , and loved , and nourished you , do you think god will not at last make this far sadder to you , than ever it was to them ? if cruelty to an enemy , much more to a stranger , to a neighbour , to a friend , be so hateful to the god of love , that it goeth not unrevenged , o what will unnatural cruelty to parents bring upon you ? yea , even in this life , as honouring father and mother hath a special promise of prosperity and long life , so dishonouring and grieving parents is usually punished with some notable calamity , as a forerunner of the great revenge hereafter . and you cannot but perceive that such as live in sensuality , and lust , and wickedness , are the great troublers of church , and state : god himself hath said it , there is no peace to the wicked , isa. . . and . for the wicked are like the troubled sea when it cannot rest , whose waters cast up mire and dirt ▪ there is no peace , saith my god , to the wicked . v. . isa. . . the way of peace they know not ; there is no judgment in their goings : they have made them crooked paths ; whosoever goeth therein shall not know peace . they give no peace to others , and god will deny peace to themselves : yea , the nature of their own sin denieth it them , as broken bones , and griping sickness deny ease to the body . and can you think you shall become the shame of the church , and the troublers of the land , and that god will not trouble you for it ? if you will be enemies of god and your country , you will prove the sorest enemies to your selves . and who is the gainer by all this ? no one in the world ; unless you will call it the devil's gain , to have his malicious , cruel will fulfilled : and sure the pleasing the devil and a fleshly lust , fancy , or appetite , can never compensate all your losses , nor comfort you under the sufferings , which you wilfully bring upon your selves . young men , the reason i thus deal with you by way of question is , that i may , if possible , engage your own thoughts in answering them : for i find most are aptest to learn of themselves : and indeed without your selves , and your own serious thoughts , we cannot help you to true understanding . he that readeth the wisest lecture to boys or men , that take no heed to what is said , yea , or that will not make it their own study to understand and remember , doth but cast away his labour . it 's hard saving any man from himself ; but there is no saving any man without himself , and his own consent and labour . if you will but now take these twenty questions in secret into your serious thoughts , and consider of them , till you can give them such an answer as reason should allow , and as you will stand to before god , when the mouth of all iniquity shall be stopt , i should not doubt but you will reap the benefit . o what should a man do that pittieth blind and wilful sinners , to make them willing of their own recovery ? here all stops : and must it stop at this ? are you not willing ? and will you not so much as consider of the reasons that should make you willing , when heaven or hell must be the consequence ? o what a thing is a blind mind , and a dead and hardened heart ? what a befooling thing is fleshly lust ? o what need had mankind of a saviour ? and what need have all of a sanctifier , and of his holy word , and of all the holy means of grace ? poor sinners ! o let not your teachers , and your parents counsel and tears be brought in as witnesses against you to your condemnation ! o add not this to all their griefs , that their counsel and their sorrows must sink you deeper into hell ! alas , it were sadness enough to them to see that it is all in vain ! let not this counsel of mine to you be rejected to the increase of your guilt and misery : if it do you no good , it will leave you worse . were i present with you , i should not think it too much , would that prevail , to kneel to you , to beg , that you would but well consider your own case and ways , and think before of what will follow : and that you will study a wise and satisfactory answer to the questions put to you , till you are resolved . your case is not desperate : mercy is yet offered you : the day of grace is not yet past ; god is not unwilling to receive you ; christ is not unwilling to be your saviour if you consent : no difficulty in the world maketh us afraid of your damnation , but your own foolish choice and wicked wills. our care is not to make god merciful , nor to make christs merits and sacrifice sufficient , nor to get god to promise you pardon if you repent and come to him by christ : all this is done already ; but that which is undone is to make you considerate and truly willing , and to live as those that indeed are willing to let go the poisonous pleasures of sin , and to take god and heaven for your hope and port on , and to be saved and ruled by christ , and sanctified by his spirit , and to receive his daily help and mercies to this end , in the use of his appointed means , and without this you are undone for ever . and is there any hurt in all this ? if there were , is it worse than the filth of sin , and the plagues that follow here and for ever ! worthy is he to bear at last , depart from me thou worker of iniquity , and to be thrust away from the hopes of heaven , that after all that can be said and done , chuseth sin as more desirable than this god , this saviour , this sanctifier , and this glory . chap. viii . general directions to the willing . though the blindness and obstinacy of fleshly sinners too oft frustrate great endeavours , yet we may well hope , that the prayers and tears of parents , and the calls of god , may prevail with many ; and i may hope , that some that have read what is before written , will say , we are willing to hear and learn that we may be saved : tell us what it is that we must do . and on that hope , i shall give such miscarrying youth some general advice , and some counsel about their particular cases , and all as briefly as i may . o that the lord would make you that read this , truly willing to practise these ten directions following ! how happy yet may you be ! i. set your vnderstandings seriously , and diligently to the work which they are made for , and consider well what is your interest and your duty , till you come to a fixed resolution , what is for your good , and what is for your hurt , and what that good or hurt will be . ] should it be a hard thing to persuade a man in his wits to love himself , and to think what is good or hurtful to himself , especially for everlasting ? why are you men if you will live like dogs ? what do you with understandings if you will not use them ? what will you use them for , if not for your own good , and to avoid misery ? what good will you desire , if not everlasting joy and glory ? and what hurt will you avoid , if not hell fire ? have you reason , and can you live as if these were not worth the thinking on ? will you bestow your thoughts all the day and year upon you know not what , nor why , and not one hour soberly think of such important things as these ? o sirs ! will you go out of the world before you well think whither you must go ? will you appear before the judge of souls , to give up your great account before you think of it , and how it must be done ? is he worthy of the help of grace , that will not use his natural reason ? i beg it of you as ever you care what becomes of you for ever , that you will some time alone set your selves for one hour seriously to think , [ who made you , and why ; what you owe him ; how much you depend on him ; what you have done against him ; how you have spent your time ; what case your souls are in ; what christ hath done for you ; and what he is or would be to you ; whether you are sanctified and forgiven ; what gods spirit must do for you ; and what you must be and do if you will be saved ; and if it be otherwise , whither it is that you must go . ii. therefore i next advise you and intreat you , that you live not as at a great distance from eternity , nor foolishly flatter your selves with the deceitful promises of long life : and were it sure to be an hundred years , remember how quickly and certainly they will end . o time is nothing ! therefore think of nothing in this world as separated from the world to come . whatever you are doing , or saying , or thinking , the boat is hasting to the gulf : you are posting to death and judgment : which way ever you go , by wealth or poverty , health or sickness , busie or idle , single or married , you are going still to the grave and to eternity . judge then of every thing as it tendeth to that end : and think of nothing as not related as a means , to the near and everlasting end : o choose and do that which reason and conscience telleth you , that you will at last earnestly wish that you had chosen and done ; when you are tempted to be prayerless and averse to good , or to run to lust or sinful pleasure , ask your selves seriously ; how will this look in the final review ? what shall i think of this at last ? will it be my comfort , or my torment ? o judge as you will judge at last . iii. my third counsel is , if your consciences tell you that you have foolishly sinned against god and your salvation , make not light of it ; but presently , and openly , go to your parents or masters , and penitently confess your sinful life in general , and your known or open sins particularly : but such secret sins which wronged not them , and will blast your reputation , you are not bound to confess openly , unless the ease or future direction of your doubtful and troubled consciences require it : but when your vicious fleshly life is known , excuse it not , hide not the evil by lies or extenuation , when you have wronged your parents or masters by disobedience , and by robbing them of part of your time and service , if not also of their money or goods , go to them with sorrow and shame , and confess how foolishly you have served the flesh , to the injury of them , to the offending of god , and to the unspeakable hurt of your own souls : lament your sin , and ask them forgiveness , and intreat their prayers , and their careful government of you for the time to come , and sincerely promise them reformation and obedience . yea , if you have had familiar companions in your sin , go to them , and tell them , [ god and reason have convinced me of my sinful folly , that for bruitish , fleshly pleasure , have wilfully broken the laws of my creator and redeemer , and for nothing undone and lost my soul , if christ do not recover me by found repentance . o how madly have we despised our salvation ? how easily might we have known , had we but searcht and considered the word of god , that we were displeasing god , undoing our selves , and making work for future sorrows ? should i , when i know this , and when i know that i am going to death and judgment , yet obstinately go on , and be a hardened rebel against christ and grace , what can i expect , but to be forsaken of god and lost for ever ? o therefore as we have sinned together , let us repent together ! you have been a snare to me , and i to you : we have been agents of the devil to draw each other to sin and misery : certainly all this must sooner or later be repented of . o let us joyn together in sorrow , and reformation , and a holy , obedient life . if you will not consent , i here declare to you before god , ( for i know that he seeth and heareth me ) that i will be your companion in sin no more : i beg pardon for tempting you : i resolve by gods grace to prefer my salvation and my obedience to god , before a base and beastly pleasure : whatever you say against it , i will never more forsake my salvation to follow you , nor ever take you to be wiser than god , nor better friends to me than my saviour , nor your words more regardable than gods word , nor a whore , or a merry cup , or vanity , to be better than heaven , nor temperance and holiness to be worse than hell. if you will not be undeceived with me , i will pray for you ; but i renounce your sinful company , and my warning will be a witness against you to your confusion . stick not at the scorn of fools , nor at the shame of such repentance and confession : it may profit others : but however it is no more than in hope you owe them , whom you have wronged and endangered by sin : and it will lay some new obligation on your selves , to amend by doing what you have so professed : and sure conscience and shame will somewhat the more hinder you , from evermore joyning with them in the sin which you have so bewailed and renounced . and think not this too much , for there is no jeasting with god , and with everlasting joy or misery . iv. my next counsel is , presently , understandingly , and considerately , renew the covenant which you made in baptism with god your creator , redeemer , and sanctifier . consider whether to be a christian is not necessary to your salvation ; and then consider what it is to be a christian , and whether it be not a far higher thing , than meerly to take that name upon you , and be of that party , and to joyn with the right church , and to have the bare words and picture of believers : and then consider whether god will be mocked with shews , and ceremonies , and dead formalities , and false professions ; and whether the lifeless carkass or image of christianity will be taken by god instead of the life and power of it ; and will ever save a soul. yea , whether a false counterfeit christian , bred up under christian instructions and examples , do not make your guilt far greater , and your case more miserable than americans or indians , that never heard what you have heard : and when perhaps you have spoken against hypocrites your selves , whether there be any more notorious hypocrites than such as you , who say you are christians , and yet live to the flesh in the odious sins which christ abhorreth ; think what a dreadful thing it is to profess a religion which condemneth you , and to say over that creed which you believe not , and those petitions in the lords prayer which you desire not , and those commandments which you break and will condemn you : to rebel against god while you say you believe in him : to despise christs government while you say you trust him for salvation : to ask for his grace when you would not have it , to sanctifie you , and save you from your sin : to beg mercy of god , and to reject this mercy , and to have no mercy on your selves . o think what a doleful case it is to see distracted sinners such hypocrites , playing with such contradictions , so near gods bar , and in his sight : and to make no better use of prayers and the name of christians , and the profession of the truth , than to give the devil more matter to accuse you , and conscience to torment you , and a righteous god to say to you at last , out of thy own mouth will i judge thee , thou wicked rebel . didst thou not confess , that jesus was the christ , and that thou didst believe the gospel and the life to come ; and yet didst live in the wilful disobeying of christ and the gospel , and base contempt of god and thy salvation ? and when you have considered the sad case of hypocrites , that call themselves christians to their own condemnation , when they are none such , then think seriously what the covenant was , which was made for you in your baptism , and you have taken on you to own . think what it is devotedly to trust to god as your reconciled father , and devotedly to trust to christ as your saviour , your great teacher , governour , and mediator with the father ; what it is devotedly to trust the holy spirit to illuminate , sanctifie and quicken you in a holy life , and to strenthen and comfort you against , and under , all your trials . consider what it is to take the flesh , the world , and the devil , as they are against this holy life and heavenly hope , for your enemies , and to list your selves under christ in a vowed war to the death against them . think how you have perfidiously broken this covenant , on which all the hope of your salvation lieth . and then if you dare not utterly renounce all that hope , presently and resolvedly renew this covenant . lament your violation of it to god : do it not only in a passion , but upon serious consideration make that choice and resolution , which you dare stand to at a dying hour , and on which you may believe , that god for christs sake will accept you , and forgive you . o think what a mercy it is to have a saviour , who after all your heinous sins , will bring you reconciled as sons to god , for the merits of his sacrifice and righteousness , and by his powerful intercession , and will send from heaven the spirit of god into your hearts , to renew those blind , dead , carnal minds to god's holy image , and will dwell in you , and carry on your sanctification to the end . thankfully and joyfully accept this covenant and grace , and again give up your selves to god , your father , saviour and sanctifier ; but be sure that you do it absolutely , without deceitful exceptions and reserves ; and that you do it resolvedly , and not only in a frightened mood ; and yet that you do it as in the strength of the grace of christ , not trusting the stedfastness of your own deceitful , mutable hearts . and when you can truly say , that you unfeignedly consent , and renew this covenant in your hearts , then go the next opportunity to the sacrament of the lords supper , and there penitently and faithfully renew it openly in the solemn way that christ hath appointed you ; thankfully profess your trust in christ , and receive a sealed pardon of your sins , and title to everlasting life ; and settle your conversation in the communion of saints , as you hope to live with such for ever . v. hence forward set your selves as the true schollars of christ , to learn his doctrine , and as his true subjects to know his laws , and as those that trust their souls into his hand , to understand , and firmly believe his promises for this life , and that which is to come : and as the blessed man , psal. , , . to delight in the law of the lord , and meditate in it day and night . as you were wont to steal some hours from god and your masters , to go to the house of sin and death , so now get such hours as lawfully you can , from your other employments and diversions ; but especially on the lords-days ; and get alone , and beg mercy and grace from god , and set your selves to read the bible , and with it read some catechisms , and some sound and serious treatises of divinity which are most suitable to your state . it is young men that have miscarried , and being convinced are willing to turn to god , that i am now directing . and therefore supposing that you will ask me what books i would commend to you , i will answer you accordingly ( supposing still that you prefer the bible . ) . for the full resolving of your hearts to a sound repentance , and a holy life , read ioseph allenes book of conversion , richard allens vindication of godliness , and their book of covenanting with god , and his victory over the world , mr. whateleys new birth , and some of the old sermons of repentance , such , as mr. stocks , mr. perkins , mr. dikes , mr. marburys , bunny's correction of parsons book for resolution , iohn rogers doctrine of faith , william fenners books , sam. smith on the first , and the fifty first psalms , and his great assize , and on the eunuchs conversion , bifields marrow , mr. how 's blessedness of the righteous , and of delighting in god. and if you would have any of mine , read the call to the vnconverted , or the treatise of conversion , and the directions for sound conversion , and now or never , and a saint or a bruit , or which of all these gods providence shall afford you . ii. if you would have help to try your hearts , lest they be deceived , read alleins foresaid book of the covenant , and pinkes tryal of sincere love to christ , many books of marks are extant , bifields , rogers , harsnets , berries , &c. and mr. chishull and mr. mead of being almost christians . if you would have any of mine , read the right method for peace of conscience , and directions for weak christians , where are the characters of the false , the weak , and the strong . iii. for the dayly government of heart and life , read the practice of piety , scudders daily walk , mr. reyners directions , ( three excellent books ) mr. corbets small private thoughts . and if you would have any of mine , read my family book , and the divine life , the life of faith , or the saints rest , and for those that can read great ones , my christian directory . iv. and it will not be unuseful to read some profitable history , especially the lives of exemplary persons , and the funeral sermons which characterize them . i have prefaced to two , which are eminently worth your reading , and most true , both young men , that is , iohn ianeway's life , and ioseph alleins , and given you the true exemplary characters in their funeral sermons of mr. ashurst , ( an excellent pattern for apprentices and tradesmen , ) mr. stubs , mr. corbet , and of mr. wadsworth , and mrs. baker . read mr. samuel clarks lives , and his martyrology , and his mirrour , dr. beards examples , or fox's book of martyrs . some church history , and history of the reformation , and the history of our own country , will be useful . v. as you grow up to more judgment you may read methodical sums of divinity , especially ames his marrow , and his cases of conscience , ( which are in english translated ) and commentaries . great store of all sorts of good books through the great mercy of god are common among us : he that cannot buy , may borrow . but take heed that you lose not your time in reading romances , play books , vain jests , or seducing or reviling disputes , or needless controversies . this course of reading scripture and good books will be many ways to your great advantage . . it will above all other ways increase your knowledge . . it will help your resolutions and holy affections and direct your lives . . it will make your lives pleasant ; the knowledge , the usefulness , the variety will be a continual recreation to you , unless you are utterly besotted or debaucht . . the pleasure of this will turn you from your filthy fleshly pleasure . you will have no need to go for delight to a play-house , a drinking-house or to beastly lusts . . it will keep you from the sinful loss of time , by idleness or unprofitable employment or pastimes . you will cast away cards and dice when you find the sweetness of useful learning . but be sure that you choose the most useful and necessary subjects , and that you seek knowledge for the love of holiness and obedience . vi. the sixth part of my advise is , forsake ill company and converse with such as will be helps to your knowledge , holiness , and obedience , and not such as will draw you to sin and misery . you have found by sad experience what power ill company hath on fools , with such a merry tale , a laughter , a jest , a scorn : a merry cup , and a bad example and perswasion , doth more than reason , or gods authority , or the love of their souls . a physician may go among the sick and mad to cure them ; and a wiseman that seeth these will pitty them , and hate sin the more . but what do you do there , where you have already catcht the infection of their disease . the mind of a man is known much by the company which he chooseth , and if you choose ill , no wonder if you speed ill , pro. . . he that walketh with wise men shall be wise ; but a companion of fools shall be destroyed . prov. . . whoso keepeth the law is a wise son , but he that is a companion of riotous men shameth his father . psal. . . david saith , i am a companion of all them that fear thee , and of them that keep thy precepts . . , . i have not sate with vain persons . neither will i go in with dissemblers , i have hated the congregation of evil doers , and will not sit with the wicked . . . depart from me ye evil doers , for i will keep the commandments of my god. vii . especially be sure that you run not willfully upon temptation , but keep as far from every tempting bait , and object as you can , fire and gunpowder , or straw must be kept at a sufficient distance , no man is long safe at the very brink of danger , especially if it be his own choice , and more especially if it be a sin that his nature is much inclined to . no wise man will trust corrupted nature very far , especially where he hath often faln already . the best man that is should live in fear , when an enticing bait of sin is near him . if david that prayed , turn away mine eyes from beholding vanity , had better practiced it , o! what heynous sin had he escaped ; had he made a covenant with his eyes , as iob did , what wounds had he prevented ? the feast that you see not , the cup that is a mile off , the person that is far distant , the words which you hear not , are not they that you are most in danger of ? but when tempting meat and drink are before you , and the tempting person hath secret familiarity with you , and tempting or provoking words are at your ears , then alas many have need of more grace , resolution , and mortification than they have . if you knew well what sin is , and what is the consequence , you would be more watchful and resolved against temptations than against thieves or fire , or the places infected by the plague . viii . make it the cheif study of your lives to understand what mans everlasting hope is , and to get a lively well setled belief of it ; and to bring your souls to take it joyfully for your true felicity and end , and thence daily to fetch the powerful motives of your duty and your patience , and your contenting comfort in life and at your death . the end is the life of all the means . if heavenly blessedness be not the chief end that you live , hope and labour for in the world , your whole lives will be but carnal , vain and the way to misery : for the means can be no better than the end. god that is the beginning is our end ; we are made and governed by him and for him. heavenly glory is the sight of his glory , and the everlasting perfection and pleasure of joyful mutual love. but we are not the noblest creatures next to god in excellency and desert , yea we are sinners who have deserved to be cast out from his love. and therefore as in the way we must come to him by a saviour , so at the blessed end we must enjoy him by a mediator , and to see gods glory in christ and the heavenly ierusalem , the blessed society of saints and angels , continually flaming in love , joy and praises to the most holy god. this , this is the felicity for which we labour , suffer and hope . . and o! how great , and how needful a work it is , to search , study and pray for so firm a belief of this unseen glory , as may so resolve , engage , and comfort us in some good measure , as if we had seen it with these eyes ? o! what men would one hours being in heaven make us , or one clear sight of it ? faith hath a greater work to do than a dreaming or dead opinion can perform . if it be not well grounded first , and well exercised upon gods love , promise and glory from day to day , you will find cause ( sadly ) to lament the weakness of it . for this use you have great need of the help of such books , as open clearly the evident proofs of the christian verity , which i have breifly done in the beginning of the d . part of my life of faith , and more largely in other books , viz. the unreasonableness of infidelity , and the reasons of the christian religion . a firm b●lief of the world to come , is it that must ●ake us serious christians , and over come the snares of worldly vanity . and your faith being well setled , set your selves dayly to use it , and live by it , dwell in the joyful hopes of the heavenly glory . what is a man that liveth not in the use of reason ? and you must know that you have as daily use for your faith , as for your reason . without reason you can neither safely eat or drink , nor converse with men as a man , but as a bedlam , not do any business that concerneth you ; and therefore you must live by your reason . and without faith you cannot please god , nor obtain salvation , no nor use your reason for any thing higher than to serve your appetites and purvey for the flesh , and therefore you must live by faith , or live like beasts , and worse than beasts , and cannot otherwise live to god , nor live in the hopes of blessedness hereafter . o! consider that the difference between living chiefly upon and for an earthly fleshly felicity , or a heavenly ; is the great difference between the holy and the unholy , and the fore-goer of the difference between those in heaven and those in hell. ix . still remember that the great means , of all the good that here or hereafter you can expect , is the great mediator , the great teacher , ruler and intercessor for his people . and therefore out of him you can do nothing . all duty that you offer to god must be by his mediation , and so must all mercy which you receive from god. to come to god by him , who is the way , the truth , and the life , must be your daily work of faith. his blood must wash you from all sin past , and from the guilt of daily failings , and infirmities . none but he can effectually teach you to know god and your selves , your duty and your everlasting hopes . none but he can render your persons , praises and actions acceptable to god , because you are sinners , and unmeet for gods acceptance without a mediator . all power in heaven and earth is given him , and your lives and souls are at his will ; and it is he that must judge you , and with whom you hope to live in glory . therefore you must so live by the faith of the son of god , who hath loved you and and given himself for you , that you may say it is he that liveth in you , gal. . . this is the fountain from whence you must daily fetch your strength and comfort . x. and still remember that it is by the operation of the holy spirit , that the father and the son do sanctifie souls , and regenerate and breed them up for glory . it is by the holy ghost , that god dwelleth in us by love , and christ by faith. therefore see that you rest not in corrupted nature , and trust not to your selves , or to the flesh. your souls are dead to god and holiness , and your duties dead , till the spirit of christ do quicken them . you are blind to god and mad in sin , till the spirit illuminate you , and give you understanding . you are like enemies out of love with god , heaven and holiness , till this spirit reconcile you and sanctifie your wills . you will have no manlike spiritual holy pleasure , till the holy spirit renew your hearts , and make them fit to delight in god. o that men knew the great necessity of the illuminating , quickning , sanctifying , comforting influence of the spirit of god , how far would they be from deriding it , as some prophane ones do . by this holy spirit the sacred records were written , and by miracles of christ and his apostles , and evangelists and prophets , sealed and delivered to the churches . and by this spirit the orders and government of the church were setled . and by him we are inlightned to understand the scripture , and inclined to love them and delightfully believe them and obey them . study therefore obediently these writings of the holy ghost , and confidently trust them . o! be not found among the resisters , or neglecters of the spirits help and motions , when proud self-confidence or fleshly lusts do rise against them . christs bodily presence is taken from the earth , he promised instead of it ( which was but in one place at once ) to send his spirit which is to the soul more than the sun light to the eye , and can shine in all the world at once . this is his agent on earth , by whom ( in teachers and learners ) he carrieth on his saving work . this is his advocate who pleadeth his cause effectually against unbeleif and fleshly lusts , and worldly wisdom . this is the well of living water , springing up in us to everlasting life ; the name , the mark of god on souls , the divine regenerator , the author of gods holy image , and the divine nature , even divine life , and light and love , the conqueror of the world and flesh , the strengthner of the weak , the confirmer of the wavering , the comforter of the sad , and the pledge , earnest and first fruits of everlasting life . o therefore pray earnestly for the spirit of grace , and carefully obey him , and joyfully praise god , in the sence of his holy encouragement and help . chap. ix . additional counsel to youngmen , who are bred up to learning , and publick work , especially to the sacred ministry in the vniversities and schools . § . it was the case of the london apprentices , who are nearest me , and i have oft to do with , which first provoked me to this work , and therefore which was chief in my intention . but had i as near opportunity to be a counsellor to others , there are three sorts whom i should have preferred , for the sake of the church and kingdom , to which they are of greater signification . i. those in the schools and universities , who are bred up for the sacred ministry . ii. those there , and in the inns of court that are bred up to the knowledge of the law. iii. the sons of noblemen , knights and others , that are bred up for some places of government in the kingdom , according to their several ranks . and of these it is the first that i shall most freely speak to . § . . and first i shall mention the importance of their case , and secondly the danger that they are in of miscarrying , and what they should do to escape it . § . . i. and indeed their condition as they prove good or bad , is of unspeakable importance . . to the church and the souls of men . . to the peace of the kingdom . . to themselves . and , . to their parents , above the common case of others . § . . . of how great importance the quality of the clergy is to the church and mens salvation , many thousands have found to their joy and happiness , and i fear many more thousands to their sorrow and destruction . and then of what importance the quality of scholars and young candidates , is to the soundness of the clergy , i need not many words to make men of reason and experience know . § . . . god who hath instituted the sacred office , and by his spirit qualifieth men for the work , doth usually work according to the fitness of their work , and qualifications . as he doth the works of nature according to the fitness of natural second causes , ( giving more light by the sun , than by a star or candle , &c. so he doth the works of morality , according to the fitness of moral causes . holiness is the true morality , and usually wrought by holy means . and though it be so supernatural in several respects ( as it is wrought by the supernatural revelation , or doctrine , or a supernatural teacher christ , by the operation of the holy ghost , a supernatural agent , commonly called infusion , and raising the soul to god a supernatural object ; and to a better state than that of corrupted nature ) yet we are natural recipients , and agents , and it is our natural faculties which grace reneweth , and being renewed exercise the acts of holiness ; and god worketh on us according to our nature , and by causes suited to our capacities and to the work . as he useth not to give men the knowledge of languages , philosophy or any art , by the teaching of the ignorant and unskilful , so much as by learned skilful teachers , we must say the same of our teachers of sacred truth : and though grace be the gift of the holy ghost , experience constraineth all sorts of christians almost to acknowledge what i here assert . why else do they so earnestly contend , that they may live under the teachers which they count the best ? will hereticks teach men the truth as well as the orthodox ; why then is there such a stir made against hereticks in the world ? and why are the clergy so eager to silence such as preach down that , which they approve . will papists choose protestant teachers , or protestants choose papists . and as men are unfit to teach others , that which they know not themselves , so unbelieving men , and unholy men , are far less fit to perswade the hearers to faith and holiness , than believing holy teachers are . though some of them may be furnished with the same notions and words which serious godly teachers use , yet usually , even in that , they are greatly wanting : because they have not so throughly studied saving truth , nor percieved its evidence , nor set their hearts upon it , nor deeply recieved and retained it . for serious affection quickneth the mind to serious consideration , and causeth men speedily and deeply to recieve that truth , which others recieve but slowly , superficially , or not at all . how eagerly and prosperously do men study that which they strongly love ? and how hardly do they learn that , which they have no delight in ? much more which they hate , and their very natures are against ? but if an hypocrite should have good notions and words , yet he will usually be greatly wanting in that serious delivery , which is ordinarily needfull to make the hearers serious christians . it seldom reacheth the heart of the hearer , which cometh not from the heart of the speaker . as light causeth light , so heat causeth heat ; and the dead are unfit to generate life . the arrow will not go far or deep , if both the bow and arm be not strong that shoot it ; constant experience telleth us undeniably , of the different successe of the reading or saying of a pulpit-lesson , or a dull , or a mere affected speech , & of the judicious , serious explication , & application of well chosen matter ; which the experienced speaker well understandeth , and which he uttereth from the feeling of his soul. and the love of a benefice , no , nor of applause neither , will not make a man preach in that manner , as the love of god , and the lively belief of heaven and hell , and as the desire of saving souls will do . the means will be chosen and used , and the work done , agreeably to the principle and the end . but if a stage-hypocrite should learn the knack , or art of preaching , with affected fervency , and seeming zeal , yet , art and paint will not reach the power and beauty of nature : usually affectation bewrayeth it self ; and when it is discerned , the hypocrisie is loathed : and it faileth ordinarily , in point of constancie : will the hypocrite pray alwaies . iob . . art will not hold out like nature : ( when the motives of gain ( which is their godliness ) ceaseth , the pleasure of applause , the means will cease . yea , usually it turneth to a malignant reviling of the serious piety which they counterfeited before , or of the persons , whose applause they did affect : for where the hypocrisie of the preacher is discovered , by his contrary self-condemning words , or life ; and the people accordingly judg of him as he is , his proud heart cannot bear it , but he turneth a malicious reproacher of those , whose applause he sought , thinking by disgraceing them , to defend his own esteem , by making their censure of him incredible , or contemptible . and if the hypocrite should hold on his stage affectation , with plausible art , yet it will not reach to an answerable discharge of the rest of his ministerial work : it is from men , that he expecteth his reward , and in the sight of men , on the publick stage that he appeareth in his borrowed glory . but in his family , or his conversation , or his ministerial duty to men in private , he answereth not his publick shew . he will not set himself to instruct , and win the ignorant and impenitent , and zealously to save men from their sins , and to raise mens earthly minds to heaven , by praying with them , and by heavenly discourse , and by a heavenly conversation : nor will he be at much cost , or labour to do good . § . . but alas , the far greatest part of bad unexperienced clergie men , do prove so hurtful to the church , that they have not so much as the hypocrites seeming zeal and holyness to cloak their sin , or profit their people with . the sad case of the christian world proclaimeth this ; not only in the southern and eastern churches ( abassia , egypt , syria , armenia , the greeks , and moscovites , &c. nor only the papists priests in the west , but too great a number in the reformed churches . and it is more lamentable than wonderful : for there goeth so much to the general planting of a worthy faithful ministry , that it is the great mercy of god , that such are not more rare . . if they have not natural capacity , there is not matter for art and ordinary grace to elevate . . and if this capacity be not improved by diligent and long study ( which most will not undergo ) it is no wonder if it be useless , or much worse . . and if it be not directed by a sound and skilful teacher , but fall into the hands of an erroneous , or bad guide ; you may conjecture what the fruits will be . . and if that good parts and studies be not kept from the mischievous enmity of a worldly mind , and fleshly lusts , how easily are they corrupted , and turned against their use and end , to the great hurt of the church , and of themselves . . and if those that choose prelates , or church-governours should be either of corrupted judgments , wicked hearts , or vicious lives , how probable is it , that they will choose such as themselves , or at least , such as will not much cross their lusts. . and if such worldly and wicked prelates be the ordainers , examiners , judges , and institutors of the inferior clergie , or be their rulers , it 's easie to know what sort of men they will introduce and countenance , and what sort they will silence , and discourage . . and if lay-patrons have the choice of parish pastors , and most , or many of them should be such , as christ tells us the rich most usually are , a worldly , and sensual sort of men , or such as have no lively sense of heavenly things , we may easily conjecture , what men such are likely to present . . and if the people have any where , ( as anciently ) the choice when most of them are bad , what men will they choose . or if they have not the choice , yet they are so considerable , that their consent , or dissent , love , or hatred , will sway much with those that much live among them . but i must afterward say more of these impediments . § . . and as all these impediments are like to make worthy pastors to be rare , so its certain that their naughtiness of such is like to make them exceeding hurtful , which is easily gathered from . what they will be . . what they will do . . in what manner they will do it . in all which , the effects may be probably foreseen . and , . it is supposed that they will be worldly minded men , that will take gain for godliness , and will judge that to be the best cause , and those the best persons , who most befriend their worldly interest . they will love the fleece more than the safety of the flock , and their benefices , more than the benefit of the people's souls ; they will serve their bellies more than christ , phil. . . rom. . . and being lovers of the world , they will be real enemies to god. the love of money , in them , will be the root of all evil. as achan , and gehezi , they will think they have reason for what they do ; and if tempted , will with iudas betray their master . . and their fleshly desires will have little restraints , but what one sin doth put upon another , or gods controuling providence give them . their reputation may make them avoid that which would be their disgrace : but secretly , they will serve their appetites , and fleshly lusts. for they will not have gods effectual grace , nor much tenderness of conscience to restrain them . . and pride will be their very nature . esteem and applause will be taken for their due , and seem as necessary to them , almost as the air , and as vvater to a fish. ambition will be their complexion ; and will actuate their thoughts : and all these vices will so corrupt their judgments , that there will want little more , than worldly interest and temptations , to turn them to any heresie , or ill design . and it is much to be feared , that their prophanation of holy things will make them worse , and more impenitent than other men . partly , by the righteous judgment of god forsaking them ; and partly , by the hardning of their own hearts , by long abuse of that truth which should have sanctified them : for when they have imprisoned it in unrighteousness , and long plaid , as hypocrites , with that , which they preached and professed to believe , custom will so harden them , that their knowledge will have little power on their hearts . § . ly . and no wonder if the fruit be like the tree these vices will not be idle , nor bring forth holy , or just effects . . it 's likely they will make it the chief care of their minds , to get that , which they most love . and that they will study preferment ( which is the clergie-mans nearest way to wealth . ) . and then they must be flatterers of those that can preferr them . or at least , must not seriously call them to repentance , or tell them of their sin . . in all differences , of what consequence soever , they will usually pass their judgment on the side of such as can preferr , or hurt them . . in religious controversies they will usually be on the side , that is for their wordly interest , be it right , or wrong . . they will harden great men in their sins , by flattering them . . they will harden the prophane , by pleasing them in their ignorance and ungodliness , to get them on their side . . they will be enemies to the serious religious people , because they discern the vice and hypocrisie , which they would conceal , and because they honour such as fear the lord , while vile persons are contemned in their eyes , psal. . . . they will turn their preaching against such , partly to vent their malignant spleen , and partly to overcome them as their enemies . hereupon they will describe their serious piety , as faction , self opinion , and hypocrisie , and will raise jealousies against them in the minds of rulers , and increase the rabbles malignity and rage , and will extenuate the sin and danger of the most ungodly sort , that take their own part . . they will shame their office and profession , by base mutability , turning with the time and tide , as temptations from their worldly interest lead them . . they will by their making light of godliness , and by the scandal , or unholyness of their own conversations , make the vulgar believe that godliness is either a cheat , or a matter of meer words , and outward observances , and to be of the religion of their rulers , and a thing to keep men in some awe and order in a worldly life . . their ignorance oft makes them unfit for hard controversies , and yet their pride and malignity will make them forward to talk of what they understand not , and to take thence an occasion to revile those whom they dislike , and speaking evil of what they never knew , they will make up their want of knowledge , with outward titles , pretended authority , confident affirmation , censorious reproach , and violently oppressing by power the gainsayers . . if any mans conscience be awakned to call him to true repentance , they will either tell him it is needless melancholy trouble , and give him an opiate of some flattering false comfort , or preach him asleep again , with unsuitable things , or a cold , dull , formal kind of managing holy things . § . . and such are too often the plagues of the church and state , as well as injurious to individual souls . . their ignorance , or scandalous ambition , covetousness , and other sins , do render them so contemptible in the eyes of many , that it tends to make the church , and all religion so . and when nobles , gentlemen , and people think basely of the ministry , church , and religion for their sakes , how sad is the case of such a people . the gospel is half taken away from a nation , when 't is taken out of their esteem , and brought under their reproach and scorn : and a scorned clergie will prepare for the scorning of religion : and an ignorant , or worldly ambitious , fleshly , scandalous clergie , will be a scorned clergy with two many . erasmus much disgraced the germane protestants , when he described some of them , as having a bottle of wine at their girdle , and his translation of the new testament in their hands , ready to dispute for it with blows : and so do many that tell the world how many of the lutheran ministers are given to excess of drink , and unpeaceable reviling of dissenters . and the same erasmus much depreciated either bishops , or scotists , when speaking of the scotist bishop of london , who was dr. collets adversary , he saith , i have known some such whom i would not call knaves , but never one , whom i could call a christian . not only drunkenness and bruitish sins , but factitiousness , envy , unpeaceableness , contentiousness , and especially a proud and wordly mind , will be in most mens eeyes , more ugly in a minister , than others : for where there is a double dedication to god , that which is common , will seem vnclean , and when there should be a double holyness , sin will appear to be double sin . . and indeed a carnal wordly clergie are oft the most powerful and obstinate hinderers of the peace , and quietness of church and state. . by fitting themselves to the humours of those , in whose power their preferments are , be it never so much to the injury of mens souls , bodies , or estates , or against the publick good and safety ! or else , leading the people into errour for popular applause . . by a domineering humour , in matters of religion : taking themselves law-givers to others , and taking their witts and wills for uncontroulable ; laying heaven and hell upon their own inventions or conceits , and the controversies which they endlesly make , but understand not , and hereticating , or anathematizing such as take them not for oracles , or rabbi's , that must not be gainsay'd . . and by corrupting the christian religion , and church , by departing from the christian simplicity , and purity ; and forming doctrine , worship , and government , according to their own carnal worldly minds and interest . . and than militating against the best that contradict them , or stoop not to them , though it be to the distraction and division of the churches . and usually they are the hardest to be brought to peace , and reconciliation , and do most against it , when ever it is attempted by peace-makers , who pitty the woeful case of such a self-disturbing people . § . . all this hath been so long manifested to the sad experience of mankind , in most nations , and ages of the christian world , that it is not to be denyed , or concealed . and should we pretend the honour of the church and clergie , for the denying , or the hiding of such grievous sins , it would but make us partakers of the guilt , and displease the most holy god , who will have sin in whomsoever shamed , and harden others who are ready to imitate them . the holy scriptures open and shame the sins even of adam , of noe , of lot , of david , of solomon , of peter , and of gods chosen people the iews : and this was not a faulty uncovering of their nakedness , but a necessary disgrace of sin , and manifestation of the holyness and justice of god , and a warning to others that we should not sin with such examples before our eyes . cor. . , , . i have written the history of the bishops , and councils of former ages , in which , with their virtues , i have opened their miscarriages : some blame it , as if it were uncovering their nakedness . but i have said nothing but what is openly proclaimed of them long agoe , by their own greatest flatterers ; and it was christ himself that said remember lot 's wife : the pit which so many have fallen into , must be uncovered , and god , and holyness must be honoured , rather than those that dishonour them by sin : sin confessed and forsaken , is not so dangerous , as sin denyed , and extenuated : he that hideth it , shall not prosper . sin is a reproach to any people , pro. . . and . . even god that forgiveth it to the penitent , will shame it , to keep others from committing it . he that minceth , or hideth it , tempteth others to imitate it . alas , what work have a worldly , proud , and ignorant clergie made in most christian nations , these thirteen hundred years . athanasius , chrysostoms , isidore-pelusiota , &c. but especially , excellent gregory nazianzene have told it us , even of their flourishing times , more plainly than i now intend to do : they have loved this present world : some set themselves by venting new and odd opinions , to draw disciples after them for applause ; some furiously hereticating them that differed from them by ambiguous words ; and making themselves lords of the faith of others , and making their ignorant dictates the oracles of the church : striving who should be thought wisest and best , but especially who should be greatest , as if christ had never judged in that controversie : flattering emperours and princes , till they got wealth and power by them , and then over-topping them , and troubling the world by rebellious , and bloody warrs . tearing the churches in pieces , on pretence of union , and killing , and burning men on pretence of faith and charity , and cursing from christ his faithful servants , on pretence of using the keyes of christs kingdom ; setting up themselves , and a worldly kingdom , on pretence of the spiritual government of christ ; making merchandize of souls , on pretence of feeding , and ruling them , cherishing the people in ignorance , and sloth , and carnality , that they might be more obedient to their tyranny , and lesse capable of opposing it ; hating , and destroying the most conscionable christians , as hereticks , or schismaticks , because they are the greatest enemies to their sin , and desires of reformation ; provoking princes to become the bloody persecutors of such , for the upholding of their worldly state and dignity , yea , making them their lictors or executioners , to destroy such as they condemn . such work as this , hath destroyed the greeks , or eastern churches , set up turkish tyranny , by dividing christians , weakning , and ruining the emperors , making religion a meer image of lifeless formality , and ceremony , and a powerless dying thing . such a clergie hath darkned , and lamentably brought low the christian churches in moscovie , armenia , georgia , mengrelia , syria , abassia , and extirpated them in nubia , and brought them in italy , poland , hungary , spain , france , and most of germany to what they are : such a clergie have brought ireland from the laudable state which it was in , in the days of malachias , as bernard described it , into the barbarous , briutish , ignorance and bloody inhumanity at which it is now arrived ; and had the chief hand in the murder of two hundred thousand persons in the late rebellious insurrection ; such a clergy had a chief hand in the civil wars in england in the reign of william rufus , king stephen , hen. . king iohn , &c. the subject of pryns history of the treasons of prelates : and alas such a corrupt sort of ministers keepeth up the division of the german protestants , under the name of lutherans and calvinists , about consubstantiation , church-images , and doctrines of predestination not understood . and had the low-countries ever had the stirs between remonstrants and contra-remonstrants , or england and scotland ever had the miserable contentions , warres and cruelties between the former episcopal parties , and the laudians , or between them and the presbyterians and independents , and all the silencings , and woefull contentions and schisms that have thence followed , if the vices of the clergy had not been the cause . and had we continued in this case these twenty years last , silencing , reviling and prosecuting about two thousand conscionable preachers , and writing and preaching still for executing the lawes against them , and the prosecuted people flying from such a clergy as ravening wolves , and some censuring the innocent with the guilty , could all this have been done by a wise , holy , and peaceable clergy , that served god in selfdenyal , and knew what it is to seek the good of church and souls ? when we yet continue under the same distractions and convulsions , and all cry out that a flood of misery is breaking in on the land , and like to overwhelm us all , and still it is the clergy that cannot or will not be reconciled , but animate rulers and people against each other , and cannot or will not find the way of peace ; yea all would be soon healed in probability , could the nation but procure the clergy to consent ; certainly there is some grievous disease in our selves , which is like to pove mortal to such a kingdom , and that while so many pray and strive for peace . those men that have no more skill or will to heal the wounds , and stop the blood of a fainting church and state , nor wil by any reason or humble importunity be intreated to consent to the cheap and necessary cure , no nor to hold their hands from continued tearing of us , do tell all the world that they are sadly wanting in fitness for their sacred office , and that this unfitness is like to cost an endangered nation dear . wo , wo , wo , to that church , that hath hypocrites , ungodly , unexperienced , proud , worldly , fleshly , unskilful , unfaithful and malignant pastors , and that hath wolves instead of shepherds ; wo to the land that hath such . wo to the prince and states that have and follow such counsellors , and to the souls that are subverted by them . alas ! from a bad clergy hath sprung the greatest calamities of the churches , in all places to this very day . § . . but will such mens sins prove less woful to themselves than others . no. . it is the sin and guilt it self , which is the greatest evil . . they aggravate their sin and guilt by a perfidious violating a double vow , their baptismal vow of christianity , and their ordination vow to be faithful ministers of christ. . they aggravate their guilt by their nearness to god in their office , and works , as aarons two sons that were struck dead , lev. . , . for god will be sanctifyed in them , that come nigh him , and before all the people he will be glorifyed . the examples of the beth-shemites , vzza , vzziah , the bad priests and false prophets of old are terrible . . and it greatly addeth to the guilt to do all this or much of it as in the name of god , or by his commission . this is a dreadful taking of gods name in vain , for which he will not hold them guiltless . to pretend , that it is by gods command , that they set up that which he abhorreth ; that they corrupt his doctrine , or worship , or church order that they set up their own wills and sinful laws instead of and against his laws ; that they tear his church by proud impositions , and wicked anathema's , and interdicts of whole kingdoms , excommunicating and deposing kings , absolving men from their oaths of allegiance , tormenting and murdering godly men as hereticks , silencing faithful ministers , smiting the shepherds and scattering the flocks , and then reviling them as schismaticks , and all this to uphold a worldly kingdom of their own , and keep up their pride , domination and self-will , and to have riches for provision for fleshly lusts ; i say to do all this as in the name of christ , with a sic dicit dominus , and as for the church and truth , and souls , is a most heynous aggravation . . indeed while a poor blind clergy man as his trade , for applause and gain , doth study and preach that word of god which is against him , how dreadful is it to think , how all that he doth and saith is self-condemnation , and that out of his own mouth he must be judged , and that all the woes which he pronounceth against hypocrites , and impenitent carnal worldly men , his own tongue pronounceth them against himself . § . . and when satan hath once got such instruments , how great an advantage hath he for the success against themselves , against the flock , and against the church and cause of christ , above what he might expect by other servants . . they are farre hardlier brought to repentance than others . ( . ) because they have by wit and study , bended that doctrine to defend their sin , which should be used to bring them to repentance . ( . ) and because their aggravated sin against light , doth most forfeit that help of grace which should work repentance in them . ( . ) and because being taken for wise learned men , and preachers of truth , and teachers of others , and reprovers of errors , their reputation is much concerned in it , and their unhumbled souls , which look all others should assent and consent to their prescripts , will hardly be brought to confesse sin and errour ; but will sooner ( as papists ) plead-infallibility , or conclude as some councils have done that a lay man must not accuse a clergy man , be he never so bad . repentance is hard to all men of carnal interest , but to few more than to an unhumbled clergy man. and . whoever accuseth or reproveth them of sin , will be represented as an enemy to the church , & a dishonourer of his ghostly fathers , and one that openeth their nakedness which he should cover : and so their ulcers are as a noli me tangere ; and fret as a gangreen unremedied . . and their place , office , titles , and learning with many will give sin reputation and advantage . if a drunkard in the alehouse deride godly men , as hereticks , schismaticks , hypocrites , or puritanes , sober men will not much regard it : but they think they owe more belief and reverence , to a learned reverend preacher in the pulpit , even when he preacheth against preaching , and against those that practise what he teacheth them at other times . o how much of his work hath satan done in the world by corrupting sacred offices , and by getting his servants into rvle and ministry , to do his work as for christ , and his church , and by his authority and in his name . our natural enmity with the serpent disswadeth him from speaking or sending to us in his own name . should one say in the pulpit [ thus saith the devil , hate christs servants ; silence his ministers , call serious godliness hypocrisie , ] ( which is the contrary to hypocrisie ) i should not much fear his success with any . but if he be a lying spirit in the mouth of ahabs prophets , and can get a prophet to smite michaiah for pretending to more of the spirit than he had ; or if he can get men in the sacred office to say ( thus saith the lord ) when they speak for sin or against the lord , this is the devils prosperous way . § . . ii. i have told you what plagues bad clergy men will be , and still have been to themselves , to the souls of men , and to the publick state of churches and kingdoms ; and were it not lest my writing should be too large , i should tell you what blessings on the contrary able and faithful ministers are . briefly . christ maketh them the cheif instruments for the propagating of his truth and kingdom in the world , for the gathering of churches , and preserving and defending contradicted truth . they are the lights of the world , and the salt of the earth . all christians are bound to teach or help each others in charity ; but christs ministers are set in his church ( as parents in families ) to do it by office. and therefore must be qualified above others for it , and be wholly dedicated to it , and attend continually on it ; as a physitian differeth from every neighbour , who may help you in your sores or sickness as they can , so do the pastors of the church differ from private helpers of your souls . the scripture is preserved and delivered down by the private means of all the faithful , but eminently by the publick office of the pastors . it may be expounded and applyed privately by any able christian , but the pastors do it eminently by office ; and to them especially ( though to all christians commonly ) are committed the oracles of god. the priests lips must preserve knowledge , and men should enquire of the law at his mouth ; for he is the messenger of the lord of hosts , mal. . . never yet was the gospel well propagated nor continued in any country in the world , but by the means of the ministers of christ : and o! what difference hath there been in their successes as they differed in ability , piety and diligence ! and how great an honour is it to be such blessed instruments of building up the house of god , and propagating the gospel and the kingdom of christ , and the christian faith and godliness in the world. . and thus god useth them as his special instruments for the convincing , converting , edifying , comforting and saving of souls . others may be blest herein : but the special blessing goeth along with those that are specially obliged to the work ; which is parents in families , and pastors in the church . o how many thousand souls in heaven , will for ever rejoyce in the effects of the labours of faithful ministers , and bless god for them . and what an honour , what a comfort is it to have a hand in such a work . he that converteth a sinner from the errour of his way , doth save a soul from death and cover a multitude of sins , jam. last . . and in this they are co-workers with jesus christ the great saviour of souls , and with the holy spirit , the regenerator and sanctifier . yea christ doth very much of the work of his salvation by them , when he ascended on high he gave gifts to men , for the edifying of his body , till they come to a perfect man ; eph. . . to . and when the chief shephard shall appear , they shall receive a crown of glory that fadeth not away , pet. . . and shall hear well done good and faithful servant . hence are the streams of consolation , that make glad the city of god , and daily refresh many thousand precious souls . for how shall men believe without a preacher , and how shall they preach unless they be sent ( qualified , obliged and authorized by christ ) rom. . . in a word churches , states and christian kingdoms are chiefly blest and preserved by the labour of the faithful part of the ministry : for ( ) if we have the rare blessing of a wise and holy and loving magistracy , it is usually by the success of the labours of the ministry . ( ) and there is no better means to bring the subjects to the conscionable performance of their duty to superiours . ( ) and by the blessing of their labour the sins of a nation are prevented or healed , which would else bring down gods heavy judgments . ( ) they teach people to live in love and peace with one another , and to abhor contention , cruelty , oppression , injury , and revenge , and all to do their several duties to promote the common good. ( ) when the ignorant and slothful and scandalous sort of bad ministers betray souls and would bring the ministry and religion into contempt , it is a wise and holy ministry that counter-worketh them by labouring while others are idle , and doing that wisely which others do foolishly , and shewing in their lives the power of that truth which others disgrace , and the reality of that holiness , love , justice , peace and concord , which others would banish out of the world , by making it seem but a name or image . ( ) vvhen proud men tear the church by the engines of their domineering vvits and vvills , these humble pastors as the servants of all , will labour to heal it , by christian meekness and condescension : vvhen malignant priests seek to strengthen themselves by the multitude of the ungodly , and to bring serious piety into contempt which doth molest them , these faithful pastors open the just disgrace of sin , and the great necessity and honour of holiness , endeavouring that vile persons may be contemned , and those may be honoured that fear the lord , psal. . . and distinguishing the precious from the vile , the righteous from the wicked , and him that sweareth from him that feareth an oath , and him that serveth god from him that serveth him not , god saith , they are as his mouth , jer. . . mal. . , . eccl. . . to be short , as an ignorant , worldly , carnal , proud , vnholy sort of prelates and priests , are and have been the great plague of the churches these years at least , so the skilful , holy , humble , faithful , laborious , patient ministers of christ , have been and still are , the great blessings of the world ; for saving souls , promoting knowledge , faith , holiness , love and peace , opposing errour , pride , oppression , vvorldliness , sensuality and contention : diverting gods judgments by faith and prayer ; forsaking all for christ , and patiently suffering for well doing , and by doctrine and example teaching men to difference the creator from the creature , holiness from sin , heaven from earth , soul from the body , the spirit from the flesh , and helping men to prepare by a mortified heavenly heart and life , for a comfortable death and endless happiness . of such vast importance is it to the world whether the clergy be good or bad , skilful or unskilful , holy or worldly ; and he is not a true christian that is insensible of the difference , or thinks it small . and now do i need to say any more , to shew young men designed for the ministry of what importance it is that they be well prepared and qualified for it : god can and sometime doth turn vvolves into faithful shepherds , and convert those , that being unconverted , undertake the work that should convert others , and give wisdom and grace to ignorant and graceless preachers of wisdom and grace . but this is not ordinarily to be expected . but as youth is trained up and disposed , they commonly prove when they come to age : their first notions lie deepest , and make way for their like ; and resist all that is contrary be it never so true and good and necessary : experience tells this to all the world : those that in youth are trained in heathenism , mahometanism , popery , or any distinct sect of christians , they commonly continue such especially if they live among those who are for it , and so make it their interest in reputation or wealth . and if the rulers and times should be but erroneous , heretical or malignant , at enmity to truth and serious holiness , alas , how hard is it for ill-taught youth , to resist the stream ! how hard is it to unteach them the errours which they first learnt ! a vomit may easily bring up that which was but lately eaten , but the yellow and the green humors that lie deep , must cost heart-gripes , before they will be cast up . false opinions as well as truths are usually linkt together ; and the chain is neither easily cast off nor broken . and they that have received errours , have received their defensatives : these are like the shell-fish that carry their house about them . they have studied what to say for it , but not what can be said against it : or which is worse , by a slight and false consideration of the arguments for truth they have disabled them from doing them any good . and if they had never so true notions in their memories , if they come not in power on their hearts , and make them not new , spiritual , holy men , these will not master fleshly lusts , nor overcome ambitious and worldly inclinations , nor make men fit to propagate that faith and holiness which they never had . and it is now that you must get those eminent qualifications of knowledge and holiness which you must after use . and how will you use , that which you have not ? and yet proud hearts , how empty soever , will be desirous of esteem and reputation , and will hardly bear vilifying , contempt or disregard . when as though some few prudent hearers will encourage such young men as they think are hopeful , yet most will judge of things and persons as they find them ; the ignorant , dry and lifeless orations of unexperienced , carnal preachers , will not be magnified by such as know what iudgment and holy seriousness that place and sacred work require . few will much praise or feed on unsavoury or insippid food , meerly to flatter and please the cook. and then when you find that you are slighted for your slight and unskilful work , your stomachs will rise against those that slight you , and so by selfishness you will turn malignant , and become enemies to those that you take for enemies to you , because they are not contented with your unholy trifling : and all your enmity will turn against your self , and be like satans against the members of christs which is but his own self-tormenting . § . . ii. the case being so important i shall briefly conjoyn your danger and your remedy , beseeching you as you have any care for your souls , your country , or the church of god , or any thing which faith or reason should regard , that you will soberly weigh the counsel that i give you . i. the first of your dangers which i shall mention lieth in a too hasty resolving for the sacred ministry . pious and prudent desires and purposes i would not discourage : but two sorts of parents in this prove greatly injurious to the church : first , worldly men , that set their sons to the universities in order to their worldly maintenance and preferment , looking at the ministry meerly as a profession or trade to live by ; secondly , and many honest , godly parents ignorantly think it a good work to design their children to the ministry , and call it a devoting them to god , without due considering whether they are like to be fit for it or not . and when they have bin some years at the university , they think a parsonage or vicarage is their due ; ordained they must be ; what have they else studied for : it s too late now to change their purposes , when they have been at seven years cost and labour , to prepare for the ministry : they are too old and too proud to go apprentices or servants . husbandmen they cannot be . they are used to an idler kind of life . to be lawyers will cost them more time and study than they can now afford having lost so much : and there are more already than can have practice . physicians are already so many that the younger sort know not how to live , though they would for money venture on their neighbours lives to their greater danger than i am willing to express . so that there is no way left but for a benefice to become church mountebanks and quacks , and undertake the pastoral care of souls : before they well know what souls are , or what they are made for , or whither they are going , or how they must be conducted and prepared for their endless state . and it seems to some , the glory of a nation , to have many thousand such lads at the universities more than there be cures or churches in the land ▪ all expecting that their friends should procure them benefices . and they must be very ignorant and bad indeed that cannot find some ministers so bad as to certifie that they are sober and of good lives , and some patrons so bad as to like such as they , and for favour or somewhat worse to present them ; and some bishops chaplain bad enough to be favourable in examining them , and then some bishop bad enough to ordain and institute them . and by that time nine thousand such youths have got benefices , alas , what a case will the churches and the poor peoples souls be in . § . . i. and what remedy is there for this ? that which i have now to propose is , first to tell you , who they be , that should be devoted to the ministry , and next what both parents and you should do . . the work is so high , and requireth such qualifications , and miscarrying in it is of such dreadful consequence , that no youth should be resolvedly devoted to the ministry , that hath not all these following endowments ? ( . ) he must have a good natural wit and capacity ; it should be somewhat above the ordinary degree ; but it must needs be of the better rank of ordinary wits , for grace supposeth nature ; and by sanctifying it turns it the right way ; but doth not use to make wise teachers of natural drones or weak headed lads , that have not wit enough to learn . how many and how great things have they to learn and teach . ( . ) they must have some competent readiness of speech , to utter the knowledge they have got . one that cannot readily speak his mind in common things , is not like to come to that ready utterance which will be necessary to a preacher . ( . ) he must be one that is so far hopeful for godliness . . as to be captivated by no gross sin . . to have a love not only to learning , but to religion , to the word of god , and good company , and prayer , and good books ; and a setled dislike of the things , words and persons that are against these . ( . ) and he must shew some sence of the concerns or his soul , and regard of the life to come , and that his conscience is under some effectual convictions of the evil of sin , and the goodness and necessity of a godly life . the youth that hath not these three qualifications , should not be intended or devoted to the ministry . to devote an uncapable person , an ungodly person , to such a holy state and work is worse than of old to have offered god the unclean which he abhorred for a sacrifice . and to design a graceless lad for the ministry on pretence of hoping that he may have grace hereafter is a presumptious profanation , and worse than to design a coward to be a soldier , a wicked unsuitable person to be a husband or wife , in hope they may be fit hereafter . § . . ii. therefore if your parents have been so unwise as to devote that to god which was unfit for his acceptance , it concerneth you quickly to look better to your selves , and not to run into the consuming fire . you should be conscious of your own condition ; if you may know that you want . . a competency of natural capacity and ingenuity . . or of ready speech . . or of serious piety , love to godliness , and heart devotedness to god , do not meddle with that calling which requireth all these . § . . obj. but ( you may say ) what shall we do , we have gone so farre that we are fit for nothing else . answ. you are less fit for the ministry than for any thing . that which requireth the highest qualifications , will most shame you and condemn you if you want them . if you are not fit for physick or law , be some great mans servant ; if not that , it s better that you turn to the basest trade or laborious imployment , than to run into the sad case of hophni , and phinehas , or nadab and abihu ! to the utter undoing of your selves and the loss and danger of many others . but if your unfitness be not in your disability but your ungodliness , whether you be ministers or not , you will be for ever miserable unless you consider well the great things that should change your hearts and lives , and turn unfeignedly to god : and when that is done , i am no discourager of you . but believe , it it is farre better to be a cobler , or chimney sweeper , or to beg your bread , than to be an ungodly clergy man , with the greatest preferments , riches and applause . § . . obj. but ( parents may say ) if we devote none to the ministry till godliness appear in them , how few will be so devoted , children seldom shew much savour of religion , and some that seem young saints prove old devils . answ. . at the present we have so many supernumeraries , that we need not fear a want of number . . children cannot be expected to shew that understanding in religion which men must have . but if they shew not a love to it , and a conscience regardful of gods authority and the life to come , and a dislike of ungodliness and sin , you have no reason to presume that they will be fit for the ministry . if they had never been baptized , you ought not to baptize them in such a state . they must credibly profess faith and repentance before they can be adult christians , and so dedicated to god in baptism , much more before they are dedicated to him as the guides of the christian churches . . and you can judge but according to probabilities , if they prove bad after a probable profession , it will not be charged upon you ; but we all know that a hopeful youth is a great preparation to an honest age . § . . ii. my next advise to you is , abhorre sloth and idleness , when you are at countrey schools , your masters drive you on by fear , but when you are in the universities and at riper age , you are more trusted with your selves : and then all the diligence which fear constrained , will be left off , and if you be not carryed on with constant pleasure and love of knowledge , the flesh will preferre its ease , and unwillingness , and weariness will go so slow a pace , as will bring you to no high degree of wisdom . and when you have spent your appointed time , and are void of that , which you should have attained , your emptiness and ignorance will presently appear , when you are called out to the use of that knowledge which you have not . and it is not your canonical habit , nor seven or seventeen years spent in the university , nor the title of master of arts , batchelor of divinity , or doctor , no nor bishop , that will pass with men , in their right wits , instead of knowledge , diligence , humility , patience , and charity ; nor that without these will do the work to which you are devoted . and then when you find that other men discern that weakness and badness , which you are loth to know your selves , it will be like to exasperate you into diabolical malignity . beleive it , the high and needful accomplishments of a true divine , are not easily or speedily attained . § . . iii. my next warning is , fear and fly from sensuality , and fleshly lusts , and all the baits and temptations , that may endanger you therein . sence and appetite is born with us , and it is inordinate in our corrupted nature , and the reason and will , that should resist and rule it , are weakened and depraved ; labouring poor countrey men are not in such danger in this as you are : your bodies are not tired and tamed with labours nor your thoughts taken up with wants and cares . while your bodies are at ease , and your studies are arbitrary , fleshly lust and appetite hath time and room to sollicite your phantasies , and incline you to interrupt your studies , and think of the matters of sensual delight , either with what to please your appetite in eating , or of strong drinks or wine that also exhilarates , or of some needless or hurtful pastime called recreation , cards , dice , gaming , &c. or to think of women and filthy lusts , or to read romances , play-books or other corrupting vanities . more idle scholars far , are strongly haunted with temptations to self-pollution , and other filthy lusts , than the poor and afflicted sort of men . and if these should prevail , alas ! you are undone , they will offend god , expell his grace , either wound or seare your consciences , destroy all spiritual affections and delights , turn down your hearts from heaven and holiness , to filth and folly ; and beasts will be unfit for the pleasures or the work of saints . § . . away therefore from idleness , pamper not the flesh with fulness or delights ; abhorre all time wasting , needless recreations ; away from the baits of fleshly lust ; be no more indifferent herein and unresolved , than you would be about drinking poyson , or leaping into a coal-pit , or willfully going among murderers or theives . presume not on your own strength : he is safest that is furthest from the danger . gunpowder must not stand near the fire . § . . iv. be sure to make a prudent choice of your companions , especially of your bosom friends . it is supposed that a man loveth the company which he chooseth , ( though not which he constrainedly is cast upon . ) and love and familiarity will give them great advantage over you . if they be wise they will teach you wisdom , if they be holy & spiritual , they will be drawing you towards god , and setling you in the resolved hatred of sin , and love of holiness . but if they be worldly and ambitious , they will be filling your heads with ambitious worldly projects ; and if they be ungodly hypocrites that have but the dead image and name of christians , they will be opposing or deriding serious godliness , and pleading for the carkass and formalities of piety as better than serious spiritual devotion : and if they be hardned malignants , they will be trying to make you such as they by lies , revilings or plausible cavils , against the things and persons that are spiritually contrary to their fleshly minds and interests . and while you hear not what can be said on the other side , it will possess your minds ( if god preserve you not ) with false thoughts of gods servants , and with scorn or contempt of such as you hear described falsly ; as papists think of protestants as hereticks , you will take serious godliness , for fanatical self-conceit , and think of the best christians as you do of quakers or others , that are mad with fear or pride . wise and religious companions and bosom friends are an unspeakable blessing , but the merciful providence of god doth usually choose them for us , yet so as that usually we must also be faithful choosers for our selves . ill company is a dangerous snare , and god often tryeth us by casting us where such are , but if we choose it not , and love it not , god will provide us of an antidote , and we may converse with him even in the presence of the ungodly , and he will teach us by the experience of their folly , and sin , to dislike it more than if we had never seen it . § . . v. especially be most careful in the choice of your tutors and instructors . though it be first your parents part to choose them for you , it is yours to do your best herein , to save your selves if your parents by ignorance or malignity do mischoose . and the rulers that allow not men to choose their own pastors , yet hitherto allow the parents or the sons to choose their own tutors , and domestick instructors . but this is the grand danger and misery of mankind , that the ignorant know not what teachers to choose : yea the more they need the help of the best , the less they know who those are ; but i 'le tell you are far as you are capable of discerning . . usually the common report of men that are sober and impartial commendeth worthy men above others , for knowledge and goodness is like light , a self discovering thing . . choose not a teacher that preferreth humane wisdom before divine , but one that maketh it his business to expound the scripture , and teach you what is the will of god , and how to please him and to be saved . . choose not one that is of a worldly and ambitions mind ; and will teach you that which most conduceth to get preferment and worldly wealth , and not that which best helpeth you to heaven . , choose not one that is factious and uncharitable , violent for a party , either because it is uppermost , or because it standeth for some odd opinion or causeless singularity ; but one that is of a christian catholick charity , and loveth a godly man as such , even as himself , and is for wronging none . but doing good to all , and maintaining unity and peace . § . . vi , watch with great fear against pride , ambition and worldly ends , in your own hearts and lives . the roots of these mortal sins , are born in us , and lie very deep . and they not only live , but damnably reign where they are little discerned , bewailed or suspected ; but woe to him that is conquered by them . ye cannot serve god and mammon . the love of the world is enmity to god , if any man love the world , the love of the father is not in him , paul spake weeping of such whose god was their belly , who gloried in their shame , who minded earthly things , being enemies to the cross of christ , when their conversation should have been in heaven , phil. . , , . a surprize in passion even of an ugly sin , is less dangerous than such an habit of worldliness and pride . and alas how many that have escaped the temptations of sloth and sensuality , have been flattered and overcome by this . those that have had better wits than others , and got more learning , have thought now that preferment is their due . and if they fall into times ( which have not been rare ) when the malignity of church or state governours , it hath made it the way to preferment to declaim against some truth , or the most religious men , that are against a carnal sinful interest , and to revile gods best servants , and cry up some notion or errour of their own , and magnifie the worst that promote their worldly ends and hopes , alas ! how doth this stream usually carry down the pregnantest wits into the gulf of perdition : yea some that seemed very humble and mortified when they had no great temptation ; when wealth and honour have been set before them , have lost vertue and wit before they were well aware . and worldly interest hath secretly bribed and byassed their understandings , to take the greatest truth for errour , duty for sin , and errour for truth , and sin for duty , and they have talkt , and preacht , and wrote for it , and seem to believe that indeed they are in the right ; and cannot discern that they are perverted by interest , when an impartial stander by , may easily see the byass , by the current of their course . and if you be servants of the flesh and the world , woe to you when your masters turn you off , and you must receive your wages . § . . vii . above all therefore choose like real christians , and take god and heaven for your hope , your all . if you do not so you are not christians indeed , nor stand to your baptismal covenant , and if you be here fixed by the grace of god , and your sober consideration and belief , you will then know what to choose and do . it will teach you to referre all worldly things to spiritual and heavenly ends and uses ; and to count all things loss and dung for christ , and to choose the one thing needful , which shall never be taken from you ; even that which will guide you in just and safe ways , and save you from the greatest evil , and give your minds continual peace , even that which passeth understanding , and will be best at last , when sinners are forsaken . § . . viii . my next counsel therefore is for the order of your studies ; begin then with your catechism and practical divinity , to settle your own souls in a safe condition for life or death . and deal not so foolishly as to wast many years in inferior arts and sciences , before you have studied how to please god and to be saved . i unfeignedly thank god that by sickness and his grace , he called me early to learn how to die , and therefore to learn what i must be and how to live , and thereby drew me to study the sacred scriptures , and abundance of practical spiritual english books , till i had somewhat setled the resolution , and the peace of my own soul , before i had gone farre in humane learning : and then i found more leisure and more capacity to take in subservient knowledge in its proper time and place . and indeed i had lost most of my studies of philosophy and difficult controversies in theology ; if i had faln on them too young , before i came to due capacity , and so had been prepossessed with crude or unsound notions , for they had kept out that which required a riper judgment to recieve it . such books as i before commended to the apprentices contain the essentials of religion , plainly , affectionately , and practically delivered , in a manner tending to deep impression , renovation of the soul and spiritual experience , without which you will be but like sounding brass or a tinkling cymbal . the art of theology without the power , consisting in holy life , and light , and love , is the make of the hypocrite . yet before you come to lay exact systems of theology in due method in your minds , much help of subservient arts and sciences is necessary . how ever a council of ancient bishops once forbad the reading of the gentiles books . § . . ix . and here next i advise you , throughly to study the evidences and nature of the christian faith , but not to hasten too soon over confidently on hard controversies , as if your judgment of them at maturity , must have no change ; but still suppose that greater light by longer study may cause in you much different thoughts of such difficulties . § . . lastly , i advise you , that you begin not the exercise of your ministry too boldly , in publick , great or judicious auditories . over much confidence signifieth pride and ignorance of your imperfection , and of the greatness of the work , and the dreadfulness of the most holy majesty . but ( if you can ) at first settle a competent time in the house with some ancient experienced pastor , that hath some small country chappel , that needs your help . and . there you may learn as well as teach , and learn by his practice that which you must practice , which in a great house as a chaplain you will hardly do , but must cast your self into a farre different mould . . by preaching some years to a small ignorant people where you fear not critical judgments , you will get boldness of speech , and freedom of utterance , without that servile study of words , and learning your written notes without book , which will be tiresome , time-wasting and lifeless . and when freedom and use hath brought you to a habit of ready speaking of the great and necessary things , and acquaintance with ignorant countrey people hath taught you to understand their case , you will have a better preparation for more publick places ( when you are clearly called to them ) than you were ever like to get either in universities , among schollars , or in great mens houses . compassion to the church that is plagued with bad ministers , and by the weak undergo exceeding great loss , and the sence of the grand importance of the pastors qualifications to the happiness or misery of souls and kingdoms , have drawn me to say more to young students that intend the ministry than i at first intended . and therefore with the other two sorts i shall be very brief . ☞ one earnest warning to you , and all young men , i adde , [ know that one of the most common and pernicious maladies of mankind , ] is an unhumbled understanding , rashly confident of its own apprehensions , though false , hasty judging and presidence , the brat of ignorance and pride ; of a multitude of persons differing , how few are not obstinately confident that they are in the right . even lads that are past twenty years of age ; o! dread this vice , and suspect your understanding : be humble , take time & trie , and hear before you judge : labour for knowledge , but take not on you to be sure where you are not , but doubt and trie till you are sure . chap. x. counsel to young students in physick . supposing what is said to others , which equally concerneth you , i briefly add . i. make not the getting of money , and your own worldly prosperity , so much of your end as the doing good in the world , by the preservation of mens health and lives , and the pleasing of god thereby . selfish low ends shew a selfish mind , that liveth not to god or publick good . ii. undertake not the practice of physick without all these qualifications . . a special sagacity , or natural searching conjecturing judgment . for almost all your work lyeth in the dark , and is manageed by conjecture . . much reading , especially of observators , that you may know what hath been the experience of all ages , and eminent men before you . . the experience of other mens practice : and therefore if possible , stay some time first in the house with some eminent practitioner , whose experiences you may see , and hear his counsel . iii. begin with plain and easy cases , and meddle only with safe and harmless remedies ; and think not your selves physicians indeed , till you have got considerable experience your selves , there is no satisfactory trusting to other mens experiences alone . iv. in cases too hard for you , send your patients to abler physicians , and prefer not your reputation or gain before their lives . v. study simples throughly , especially the most powerful ; and affect not such compositions , as by the mixture of the less powerful , do frustrate the ingredients , which would else be more effectual . vi. forget not the poverty of most patients , who have not money to pay large chargeable bills of the apothecary , nor give large fees to a physician ; multitudes neglect physick and venture without it , because physicians require so much , and are so much for their apothecaries gain , that they have it not to pay . vii . take heed of self conceitedness and rash confidence , and too hasty judging . most of your work is hard ; many things , which you think not on , may occasion your mistake . causes and diseases have marvellous diversities . most that are quick judges , and suddenly confident that all their first apprehensions are true , do prove but proud self-ignorant fools , and kill more by ignorances and temerity , than high-way robbers or designing murderers do . and though the grave hide you mistakes , they are known to god. viii . give not too much physick nor too often , or without need , nor venture on things dangerous ; mans life is precious , and nature is the chief physician , which art must but help . the body is tender and easily distempered , rather do too little than too much . oft tampering useth to kill at last . as he that dayly washeth a glass , at last breaketh it ; and as seamen are bold because they have oft escaped , but many , if not most , are drown'd at last ; and as soldiers that have oft escaped are bold to venture , but kill'd at last . it s usually so with them that oft take physick except from a very cautelous skillful man. therefore were i a woman i would not marry a physitian , lest his nearness and kindness should cause him to be tampering with me so oft , till a mistake did kill me : all your neighbours may mistake your disease without your hurt , but your physitians mistake may be your present death . ix . direct men first as faithful friends , to the things which may prevent the need of physick . viz. . a temperate and wholesome diet , avoiding fullness and hurtful things . . sufficient labour to suscitate natural heat , keep pure the humors , and expell excrements ; avoiding idleness . . keeping warm , and avoiding occasions of cold , especially cold drink , cold places , and cold cloathing , either when they are hot , or in winter when nature needeth help . . contentedness and quietness of mind , and chearful converse . . direct them to such familiar remedies at home , in their drinks and diet as is suitable to their distempers , for preservation , and are safe and harmless , and put them not to a needless dependance on your frequent help , make not use of weak womens fears , to make them miserable by needless medicining , and so to make them as tenants to you , to pay you a constant rent to quiet them . x. give them good counsel for their souls that need it ; flatter them not with false hopes of life , when it tendeth to hinder their preparations for death . they and you are hasting to so great a change , as requireth great and careful forethoughts : it s sad to go out of the world , and not at all to know whither , and what will be their next habitation ; much more to be in a certain state of misery . those will hear a physitian that will not send for a divine , and it is not a work unbeseeming your profession , but such as christian faith and charity bespeaks . chap. xi . counsel to young students of the law in london . god hath made much use of honest lawyers , as the instruments of our safety , and of the just and orderly government of the land. . they are not bred up in meer idleness and luxury , as too many are of higher birth , but in such diligent study as improveth their understandings , and keepeth them from that debauchery which idleness and fulness cherish . . and their studies and callings make it their interest , as to know , so also to maintain the laws ; and that is to maintain propriety , just liberty and order , and so to preserve justice and the common peace ( except in countries that have pernicious laws ) injustice in judges and lawyers is like heresie , ungodliness and persecution in pastors of the church ; clean contrary to their very calling and profession ; but more easily and commonly seen and hated , because it is against the well known interest of mankind . shame therefore and common hatred of the unjust , is here a great restraint of evil . but bad men , for all this , will do badly , and turn even the rules of justice to oppression , to serve the wills and lusts of those that can promote them , that by them they may serve their own . therefore that young men , that study the law , may prove wise and honest , is of great importance to the common good , as well as to their own . i. and here first i warn all such to take heed of the sins of sensuality . alas ! london doth so abound with temptations , that without grace and wise resolution you are unsafe . there are so many sensual , proud , and ungodly young men ready to entice you , so many play houses , taverns , and filthy houses to entertain you , that if you go without grace and wit , the flesh and the devil , will soon precipitate you into the slavery of brutish flesh. and then you forfeit gods favour and protection , and he may leave you to more sin and misery , or to grow up to be the servants of oppression , the enemies of piety , and the plagues of the commonwealth . ii. study hard ; for idleness never made good lawyers , nor very useful men . iii. abhorre and avoid ill company , especially of two sorts . . those that would entice you to the places , and practises , aforesaid , of voluptuousness . . those that being themselves deceived would deceive you , against religion and your salvation . it s too well known that such persons in london are not rare , though the danger by them is not known enough . even those that are so unchristian and inhumane , as to prate against the christian faith , the truth , the authority or sufficiency of the sacred scripture , the life to come , the souls immortality , if not also against the government and providence of god , will yet talk as confidently , as if they were in their wits , yea and were the greatest wits among us . for my part i could never yet get one man of them soberly to joyn with me in a fair disquisition of the truth , and follow it on till we came to see the just conclusion : commonly they will fly from me , and refuse disputes , or turn all to some rambling rant or jest , or when they are stated , be gone and go no further , and come no more . young unfurnished heads are unfit to dispute with the devil or any such messengers of his . a pest house is not more dangerous to you . but if they have perplexed you , desire some well studied minister of christ , either to meet them , or to resolve your doubts . and if you will read what i have written on that subject , you may find enough to resolve , if it be justly received , viz. . in my reasons for the christian religion . . in my vnreasonableness of infidelity . . in my life of faith. . in more reasons for the christian religion . and avoid also the snares of those that would draw you into uncharitable factions , on pretense of right religion , to hate , or censure , or fly from all that are not just of their sect and way ; especially the proud faction of church-tyrants , that on pretence of order and piety , would set up a lifeless image of formality , and burn , banish , silence , or persecute all that are not for domination , and usurpation , and worldly interest . iv. let not rising and riches be the chief end of your studies , but to serve god in the just service of your king and country , to promote justice , and do good in the world. v. live in the familiarity of the most useful men of your profession , that is , the wise and the most conscionable ; and choose those pastors for your best helpers in religion , who keep closest to gods word , and warp not after any dangerous singularities , or worldly preferments , or unpeaceable tearing impositions on their brethren ; and that live as they preach in love , peace and holiness , as men that set their hearts and hopes on future blessedness ; and labour for the churches edification and concord , and the saving mens souls . chap. xii . counsel to the sons of the nobility and magistrates . though men of your rank , are furthest out of the hearing of such as i , and usually the greatest contemners of our counsel , yet will not that excuse us from due compassion to the land our of nativity , nor from love and pity to your selves , nor from any probable ministerial attempt to do you good . your dangers are much greater than other mens ; or else christ had never so often told us , how hard it is for rich men to be saved ; and how few such escape the idolatrous damning love of the world , and become sincere believers and followers of a crucified saviour , luke . and . &c. i. one part of your great danger is , that you are commonly bred up among the baits of sensuality . it is not for nothing that fulness of bread is made one of the sins of sodom , ezek. . . and that he that after lay in the flames of hell is described , as richly cloathed and faring sumptuously every day . not that all rich cloathes or sumptuous seasonable feasting is a sin , but that these use both to signifie sensuality and to cherish it . it s the sure brand of the ungodly , to be lovers of pleasure more than of god. they that but seldom come where tempting plenty is , of delicious meats and drinks are too often overcome : but they that are bred up , where plenty of both these is daily before them , are in greater danger , lest their table and their drink become a snare . feast not therefore without fear , remember that flesh-pleasing sensuality is as damnable in the rich as in the poor , and that the greatest wealth will not allow you to take any more for quantity or quality , than standeth with temperance , and truly tendeth to fit you for your duty , your riches are given you in trust as god's stewards , to serve your countrey , and relieve the poor , and to promote good uses , but not to serve your fleshly lusts , nor to be abused to excess or cherish sin . to be sober and temperate is the interest of your own souls and bodies , and under your great temptations the more laudable . ii. another of your dangers is the ill examples of too many persons of your rank . you are apt to think that their wealth and pomp and power makes them more imitable than others , as being more honourable . and if they wallow in drunkenness or filthy lust , or talk prophanely , you may think that such sins are the less disgraceful . but can you dream that they are the less dangerous and damnable . will god fear them or spare them . must they not die and be judged as well as the lowest . is it not an aggravation of their sin , that it s done by men that had the greatest mercies , and were put in trust and honour purposely to suppress sin in the world. as their places signifie more than others , so do their sins ; and accordingly shall they be punished : doth the quondam wealth , honour or pleasures of a dives , a pharaoh , an ahab , a herod , a pilate , a nero , ease a lost tormented soul. iii. another of your temptations will be pride , and overvaluing of your selves , because of wealth and worldly honour . but this is so foolish a sin and against such notorious humbling evidence , that as it is the devils image , it is natures shame . is not your flesh as corruptible as a beggars . do you not think what is within that skin ? and how a leprosie , or the small pox , would make you look , and how you must shortly leave all your glory , and your bodies become unpleasant spectacles ? do you not think what it is to lye rotting in a grave and turn to earth ? and do you not know how much more loathsome a thing all the vice and unholiness of your souls is ; and what it is to have to do with a holy god , and to be near to judgment and an endless state. he is mad in sin that such considerations will not humble . iv. another of your dangers is from flatterers , that will be pleasing and praising you , but never tell you of that which should humble you and awake you , to the sence of your everlasting concerns . but none here are so dangerous as a flattering clergy , who being themselvs carnal worldlings would serve that flesh which is their master , by your favour and beneficence . ahab had such prophets that said go and prosper ; in whose mouths the devil was a lying spirit . how many sincere men have been undone by such . remember then what it is to be a sinful man , and what need you have of vigilant friends and pastors , that will deal faithfully with you , as if it were on your death bed : and encourage such , and abhorre worldly flatterers . your souls have need of as strong physick , and as plain dealing as the poorest mens , and therefore bear it , and thankfully accept it . v. and one of your greatest dangers here will be , that your own fleshly minds and this worldly sort of men , especially if of the clergy , will be drawing you to false contemptuous thoughts of serious godliness , and of serious godly men . when as if you be not such your selves you are undone for ever , and all your flatterers , your big names , wealth and honour will neither save you nor ease your pains in hell. as ever you believe there is a god , believe that you owe him the utmost reverence , obedience and love , that your faculties can perform . and as ever you care what becomes of you for ever , pay him this great due , and hate all that would divert you ; and much more all those diabolical suggestions , which would draw you to think that a needless thing which must be your life and all . vi. but above all i beseech you fear and watch , lest you be drawn to espouse any thing as your interest , which is against the interest , and command of christ , and against his kingdom , or the good of his church , or the commonwealth . as the devil first undid the world , by making deceived eve believe , that gods command was against her interest , so doth he to this day , but with none so much as with nobles and rich men . god hath commanded you nothing but what is for your own good , nor forbidden you any thing but what is for your own and others hurt . he needs not you or any ; but you must allow him to be god , and therefore to be wiser and better than you , & to know better what is best & fittest for you and others : but satan will slander to you gods laws , ways and servants ; for he is for your enmity and separation from god , and therefore would draw you to believe , that that he and his ways are enemies to you , and against your pleasure , honour , domination , commodity or ease . o how many princes and great men have been utterly undone , by believing the flesh , the devil and his ministers , that christianity is against their power , honour or other interests , and that the scripture is too precise , and that conscience , obeying god before them , is against their power and prerogative , and so have set them as enemies to keep under conscience and serious godliness , lest obedience to their wills be thereby hindred . yea how many also so dote , as to think that the interest of head , heart , stomack and members , of rulers and subjects , stand not in union , but in contrariety and victory against each other . wo to the land that hath such rulers , and to the poor tenants that have such land-lords . but much more wo to such selfish oppressours , that had rather be feared than loved , and take it for their honour to be free and able to do mischief , and destroy those , whose common welfare should be more pleasant to them than their own . and to them especially that take serious godliness , and godly men to be against them , and therefore bend their wit and power to suppress them ; as if they said as luke . . we will not have this man reign over us , whom christ will destroy as his unthankful enemies , and will break them with his iron rod , and dash in peices as a potters vessel , psal. . vii . as you love your selves and the common good , get good men about you , read ps. . , . especially faithful teachers , and next godly friends and servants , and companions , and read much the histories of the lives of wise and godly men , such as k. edw. th . and the lord harrington , young men , imitate such excellent persons as scripture and other history justly commend to your imitation . it will be profitable to read the lives of worthy men , such as are gathered by mr. clerk , dr. fuller , thuanus , beza , yea of the martyrs ; and of such christian princes as constantine m. theodosius , &c. maximilian d . emperor , iohn frederick of saxony , philip of hassia , ludov. pius of france , yea such heathens as titus , trajan , adrian , but especially m. aurel. antonine and alex. severus : yea and such lawyers , philosophers , physicians , but especially divines , as melchior adamus in four volums hath recorded ; and of such bishops as cyprian , nazianzene , ambrose austin , basil , chrysostome , and our vsher and such others . viii . live not in idleness ( as the sons of rich men too oft do ) for that will rust and corrupt your minds , and cherish besotting , damning lusts , and render you worthless and useless in the world , and consequently the greatest plagues of your country , to which you should be the greatest helps and blessings . make as much conscience of improving your hours , as if you were the poorest men : you have most wages , and should do god most work . let holy and useful studies one part of the day , and doing good to others another part , and necessary refreshment and exercise another , take up your time ; you have none allowed you for any thing unprofitable , much less hurtfull . o what a blessing to the world are wise godly magistrates , and what a curse are the foolish and ungodly . ix . remember that the grand design of the devil and all deceivers is to delude and corrupt the rulers of the people , knowing how much they signifie by their laws , power and examples : and how sad it will be to be judged as a persecutor or a captain of iniquity . and therefore you must have a greater self-suspicion , and fear of seduction and sin than others ; and must watch more carefully against wicked counsel and example , but especially the temptations of your own flesh , and corrupted nature , and of your vvealth and place . chap. xiii . counsel to parents ( and tutors of youth . ) should i now say , to parents and teachers , what on their parts is necessary , to their great duty , and the good of youth , it would be more than all that i have said already ; but that is not the present work , and you may see much of it done in my christian directory . but because so much lyeth on their hands , i beseech all such that read these lines , to remember . i. how near their relation to their children is , and that for a parent to betray their souls to sin and hell , by neglect or by ill means , seems more unexcusable cruelty , than for the devil a known enemy to do it . ii. how very much their welfare is entrusted to your care , you have the teaching of them before the ministers , and have them alwaies nearer with you , and have greater power over them . o! that you knew what holy instructions , and heavenly excitations and good example god requireth of you for their good : and how much of the hopes of the church and world lie on the holy skill and fidelity of parents , in the right education of youth . iii. o feed not their sinful desires and lusts ; use them not to pride , to idleness , to too much fulness or pleasing of the appetite ; but teach them the reasons of temperance , and mortification , and the sin and mischief of all sensuality . iv. yet use them with tender fatherly love , and make them perceive that it is for their own good , and cherish their profitable delights ; study how to make all good delightful to them , encourage and reward them . tell them of the wisdom and goodness of gods word , and let them read the lives of holy men . v. choose them both callings , habitations and relations which make most for the common good , and for the advantage of their souls , and not those that most serve covetousness , pride or slothfulness . vi. know their particular inclinations , corruptions and temptations , and accordingly watch and keep them , as you would do against death . vii . settle them under wise and godly pastors , and in the familiar company of godly persons , especially of their age and usual converse . viii . keep them as much as possible from temptations at home and abroad , especially those that tend to sensuality and to impiety or corrupting their judgments against religion . thrust them not beyond sea or elsewhere unfortified among deceivers , for a meer ornament , as some cruelly do . ix . remember how you dedicated them to christ in baptism , and what was promised , and what renounced , and what you bound yourselves to do . x. remember still how much the happiness or misery of church , and kingdoms , and of the world , doth lie on the right or wrong educating of youth by parents ; much more than our universities or schools . xi . remember that your own comfort or sorrow in them , lyeth most on your own duty or neglect ; if they prove wicked and plagues of the world , and you are the cause , it may tear your hearts , but what a joy is it to be the means of their salvation , and of their publick service in the world. xii . disgrace sin to them , and commend holiness by word and practice , and be your selves what you would have them be . and pray daily for them and your selves . the lord bless this counsel to them and you . chap. xiv . what are mens duties to each other as elder and yonger . § . . it is most clear in scripture and reason that there are many special duties , which the elder and younger , as such , owe to each other . the elder are bound . . to be wiser than the younger , as having longer time , and so to be their instructers in their several places . . and especially to deliver down to them the sacred scripture which they received , and the memorials of gods works , done for his church in their dayes , and which they received from their fathers . . and to go before them in the example of a holy and heavenly life , iob . , and . . heb. . . tit. . . . io. . , . iudg. . . psal. . . and . , . deut. . . exod. . . deut. . . ios. . . , . ioel. . . § . . and nature and scripture tell us that the younger owe much duty to the elder sum'd up , pet. . . ye younger submit your selves to the elder ; this submission includeth especially , a reverence to their judgments , preferring them before their own , and supposing that ordinarily they are wiser than the younger , and therefore living towards their elders in a humble learning disposition , and not proudly setting their unfurnished wits against their greater experience without very evident reason . for the understanding of which note . § . . . that it is certain that meer age doth not make men wise or good , none are more sottishly and uncurably ignorant than the aged ignorants ; and few so bad as the old obstinate sinners . for they grow worse deceiving and being deceived , and more and more abuse gods mercy , and are still going further from him , as the faithful are growing better and nearer to him . . and it is certain that god greatly blesseth some young mens understandings , and maketh them wiser than the aged and their teachers . . and such a one is not bound to think that he knoweth not what he knoweth ; nor to believe that every old man is wiser than he ; all this we grant . § . . but though , eccl. . , better is a poor and a wise child , than an old and foolish king who will no more be admonished . yet , . it is certain that knowledge cometh much by experience ; and long experience and use , is farre more powerful than the short : and time and converse is necessary to it ; naturally or ordinarily long learning and use increaseth knowledge . do not all take it for granted that usually the boys who have been many years at school are better who scholars than beginners ; and so in all other acquisitions . therefore it was the elders that were commonly the rulers of the people in church and commonwealth , and the pastors and rulers are thence called elders : and if they were not ordinarily the wisest , why did not god make the children the ordinary teachers and rulers of their parents , but the parents of the children ? old men may be ignorant and erroneous as well as wicked : but young men cannot be ripe in wisdom without a miracle ; we are not therefore now to suppose unusual things to be usual . ordinarily youth is ignorant and raw ; their conceptions undigested , not well fixed or improved : it is but few things that they know , and their ignorance of the rest , maketh them lyable to many errours , heb. . , . for the time ye ought to have been teachers , fitness to teach supposeth time , the young cannot digest strong meats , a novice must not be a bishop , the reason may seem strange , lest he be lift up with pride , and fall into the condemnation of the devil , tim. . . one would think youth should be most humble as conscious of defectiveness . but because the ignorant know not that more is to be known than ever they attained , therefore they know not their own ignorance . . and this provd ignorance is so odious a sin , and the nurse of so many more , and so great an enemy to wisdom and all good , that it is no wonder that it is the way to the condemnation of the devil . § . . therefore though young men should not receive any falshood , heresie , or ill example from the aged , yet they should still reber that caeteris paribus , age hath the great advantage for knowledge , and youth must needs live in an humble teachable sence of ignorance ; other , mens abuse of time , and aged folly will not prove them miraculously wise . the aged are alwaies the wisest if they equally improve their time and helps . § . . it is so odious a sin for lads and young students to be self-conceited , and unteachable ; and set up their apprehensions with ungrounded confidence against their elders , that all should be very fearful of that guilt , and have such humble thoughts of their own understandings , as to be jealous of their conceptions ; for all these vices make up their self-conceited prefidence . . it is both great ignorance of the darkness of mens understanding , and great ignorance of themselves , to be ignorant that they are ignorant , and to think they are sure of that which they know not . . it is an odious sort of pride , to over-value an ignorant understanding , and to be proudly confident of that which they have not . . it is folly to think that truth can be known , without sufficient time and tryal ; and contrary to the worlds continual experience . . it is an absurd , an inhumane , a subverting of the order of world , for lads to set up their wits by groundless self-conceitedness against their elders , as for subjects to set their wills against rulers . . it is a continual unrighteousness ; there is a justice required in our common private judging , as well as in judges publick judgment . and all should be heard and tryed before we peremptorily judge . . it is a nest of continual errour in the mind , which is the souls deformity , and contrary to natures love of truth . § . . and it hath abundance of mischievous effects . . it keepeth out that truth or knowledge which should be received . it obstinately resisteth necessary teaching , whereas the willingest entertainment is little enough to get true knowledge , even by slow degrees . as god giveth birds an instinct to feed their young , so the young ones by instinct hunger , and open their mouths . but if they abhorr'd their meat and must be cram'd , they would commonly perish , that knowledge , that such get , must be from themselves , in their own thinking and observation only : where their minds are yet unfurnished with those truths that must let in more , and daily objects will occasion errour or confusion in their minds that are unprepared to improve them , and their own lusts will pervert them , and one errour draw in more , whereas the help of those that by long and successful study , have rightly ordered and digested their conceptions , might be an exceeding help to willing learners . . and such by pride do forfeit the grace of god , which he giveth to the humble , and resisteth the proud ; and are oft given up to the self-conceitedness which they so defend , till their own counsels and ways be their confusion . . and the devil hath advantage to set in , and even possesse such proud , prepared ignorant minds , and become their teacher , and lead them almost to what he will , against truth , and the church , and themselves , and god. . and self-conceit , and hasty confidence maketh them continual lyers ; even while they rage for what they say as true : for being usually mistaken for want of patient tryal , they say what they think , and are not to be much believed in their prefidence . § . . but seeing many old men are ignorant and erroneous , and some young men have sounder understandings , how shall i know when i am guilty of proud , self-conceit , and prefidence , and refusing others judgment . answ. . when you rashly neglect their judgement and counsel , who have had as good helps and parts as you , and far longer time and experience , without so much as hearing what they have to say , and taking time to trye the cause according to its weight , especially if they be such as nature or relation obliged you to learn of . . when you easilier suspect such than your own understandings . . when your confidence of your understandings is so unproportionable to your time and studies , that you must suppose you know by a miracle or some rare capacity and wit ; as if you had got more in a few years than the rest of mankind doth in many . . when you judge suddenly before you take time to think , and may know that you never heard what may be said against you . . when you talk most in a bold asserting or a teaching way , as if you were oracles to be heard and reverenced , and not in a humble enquiring way , with that necessary doubting which beseemeth learners ; except ye become as little children in teachable humility , you are not fit for the school of christ , matth. . . even he that is a teacher must be a learner still ; as conscious of his remaining ignorance , and not think himself above it , nor set himself to dispute against all that he understands not , but continue humbly to search and trie . . when those reasons of your own seem good and cogent , which are sufficiently confuted , and you cannot see it , or which men of the most approved learning & fitness to judg do judg to be but folly ; & when other mens soundest reasons seem light to you , because you judg by a proud and selfish understanding , confident and tenacious of all that is your own , and contemning that which is against you . . when you can too easily without certain cogent reason dissent from the judgment , not only of those whose light and integrity , hath by self-manifestation convinced the world , but also from the generality of such as are commonly known to be the wise , godly and impartial ; yea perhaps from all the church of christ. . when the most and wisest men that know you , think you not so wise as you think your selves , nor your reason so good ; but pity your self-conceitedness , and yet this brings you not to suspect and trie . . when you are hardly and rarely brought to an humble confession of your errours , but in all debates you seem still , what ever the cause be , to be in the right , and when you have once said it you will stand to it , and justifie untruths , or extenuate and excuse them . . when you too much affect the esteem of wisdom , and love to have your judgments a rule to others , and are unfit for true subjection . in a word when instead of being swift to hear , slow to speak , and slow to wrath , you are swift to speak and dictate , slow to hear and learn , and swift to wrathful censure of dissenters . § . . so common and hurtful is this sin in mankind , that you should still be duely fearful of it ; errour i fear taketh up the greater half of the thoughts of men , and most are rather deceived than in the right , and mans mind in flesh is in great darkness , and therefore provd ignorance is a monstrous and pernicious vice ; and most of the confusions and miseries of the world , of kingdoms , churches and all societies come from it . yea though it seems most contrary to scepticism , it tendeth at last to infidelity or atheism . for when experience hath convinced such , that their most confident rage , was but a mistake , they turn to think that there is nothing certain , and deny the greatest truths . it is by this one sin of proud self-conceitedness in false thoughts , that kingdoms , churches and the world by obstinacy seems remediless , and the wisest men that would cure them can do no good , but on themselves and few . § . . but it is no where more unnatural than in children against their parents counsel , and scholars against their tutors , and ignorant persons , against the common consent of the most able godly pastors . what an odious thing is it to see an ignorant lad run against all his fathers words , and think that he is wiser and always in the right ; and to hear ignorant persons magisterially judge and despise their wise and faithful teachers , before they are capable to understand them , or the matter of which they talk ? oh! how happily might parents , and pastors , and wise men promote knowledge and goodness in the world , were it not , for this selfish prefidence which shuts the door against their necessary helps . chap. xv. the conclusion , to ministers . there is another sort of helpers , on whom the wellfare of youth much depends ; even the ministers of christ. but i presume not here to teach them : in my reformed pastor , i have spoken somewhat freely when i had leave . i cannot expect that those that silence me should hear me ; nor will i think that able faithfull ministers need my counsell . but all that i will now say is , humbly to intreat those who take no great pains with the young persons in their parishes , and will not be admonished by such as i , but to read martin bucer ( who had so great a hand in counselling our reformers that made the liturgy ) his book de regno dei , his censure of the liturgy , especially of baptism , confirmation , ordination and discipline , and his vehement pressing the necessity of congregational discipline , and denying the sacrament to the unmeet , and the necessity of keeping baptized youths among the catechumens , till at age they come to true understanding of the covenant , which they made and must renew , and till they give credible signs of real godlyness by a godly life , and of what mischievous effects it is to confirm them , and admit them to the lords supper , on their bare saying the words of the catechism , the creeds , lords prayer and decalogue , without tryed vnderstanding and serious piety ; and what a wrong it is to the christian church and religion , to confound and corrupt our communion for want of parish discipline and distinctions . and how little good all canons or laws for reformation or religious duty will do , if the ministry be ignorant , worldly and ungodly , and the churches be not taught and guided by able godly , humble , self-denying and loving pastors . i beseech you read him diligently , he was no violent man , and his books here mentioned were purposely written for k. edward , and the bishops , and church of england , and accepted kindly by them . his burnt bones were honourably vindicated by the publick praise , and his memory by many in cambridge solemnly commended to posterity : i beseech you let his counsel in these books be revived , and true reformation be tryed by their light. i hope they will hear that great and moderate reformer that will not hear me , or such as i. and if you will adde the reading of old salvian , and of nic. clemangis , it may do you good , and excite you to do good to others , and promote the ends of this advise to youth . march . . finis . a catalogue of mr. baxter's books , to satisfie some foreigners . and are to be sold by b. simmons at the three golden cocks at the west end of st. pauls . i. doctrinal . . a phorisms of the covenants and justification ( suspended for some imperfections . ) mo . . the reasons of the christian religion . to . . the unreasonableness of infidelity ; how the spirit is christs witness : of the sin against the holy ghost . vo . . more reasons for the christian religion , confuting the ld. herbert de veritate . mo . . a confession of his faith against antinomians . to . . the vindication of gods goodness against some melancholy exceptions . mo . . how far holiness is the design of christianity . to . . a latine methodus theologiae christianae , ( which with the body of practical divinity maketh an entire system , ) it consists of tables or methodical schemes , pretending to a juster methodizing of christian verities , according to the matter and scripture , than is yet extant ; furnishing men with necessary distinctions on every subject ; shewing that trinity in unity is imprinted on the whole creation , and that trichotomising is the just distribution in naturals and morals . the st part , of the kingdom of nature . the d of the kingdom of grace before christs incarnation . the d of the kingdom of grace and the spirit since the incarnation . the th of the kingdom of glory . all in the political method , in the efficience , constition , and administration , viz. legislation , judgment , and execution . the first part mostly philosophical , with a full scheme of philosophy , or ontology . the doctrine de anima most largely handled ; with above select disputations , prolixe ones of the trinity , predetermination , the faculties of the soul , original sin : and a multitude of controversies briefly decided . in fol. ii. practicals for all sorts . . a christian directory , or body of practical divinity . . christian ethicks . . oeconomicks . . ecclesiasticks . . politicks : resolving multitudes of cases on each subject . fol. . the saints everlasting rest. to . . a treatise of self-denial . to . . the crucifying of the world by the cross of christ. to . . the mischiefs of self-ignorance . vo . a sermon of repentance preached to the commons the day before they voted the king's return . to . . right rejoycing , a thanksgiving sermon at st. pauls : foretelling the danger of their turning all into greater calamity . to . . the vain religion of the formal hypocrite : and the fools prosperity . mo . . a sermon of faith , before the king ▪ to . . the poor mans family book , ( for them that cannot buy many : ) a familiar dialogue , shewing the unconverted how to become true christians , and the converted how to live and die as such : with a catechism , prayers , and psalms . vo . iii. practicals for the vnconverted . . a call to the unconverted to turn and live. mo . . directions and persuasions to a sound conversion . vo . . now or never . mo . . a treatise of conversion . to . . a saint or a bruit . to . . a sermon of making light of christ. vo . . a treatise of judgment . vo . . true christianity : christs absolute dominion , and mans subjection . assize sermons . mo . . catholick unity : how to be all of one religion : ungodliness the great divider , mo . iv. practicals for the faithful . . the right method for settled peace of conscience , and spiritual comfort . vo . . the weak christian , strong christian , and hypocrite characterized . vo . . the divine life . . a treatise of the knowledge of god and use of his attributes . . of walking with god. . conversing with god in solitude . to . the life of faith in every state. to . . mrs. bakers funeral sermon : death the last enemy . vo . . mr. hen. stubs funeral sermon . mo . . mrs. coxes funeral sermon . to . . alderman ashursts funeral sermon . to . . mr. io. corbets funeral sermon . to . . mrs. baxters life , and her mothers funeral sermon : the last work of a believer . to . . poetical fragments : partly thanksgiving , partly the groans of the afflicted . vo . v. controversies against popery . . the safe religion : three disputations . vo . . one sheet of reasons against popery . vo . . a key for catholicks to open the juglings of the jesuits : the first part answering all their common sophisms : the second against the soveraignty and necessity of general councils . to . . the certainty of christianity without popery . vo . . full and easie satisfaction , which is the true religion : transubstantiation shamed . vo . . naked popery : answering mr. hutchinson . to . . the true catholick church : a popular sermon of its unity . mo . . the successive visibility of the church , where it hath been in all ages : an answer to w. iohnson alias terret . vo . . which is the true church : a full answer to his reply : proving that the general councils and the popes primacy were but in one empire . to . . the grotian religion discovered . mo . . the history of bishops and their councils abridged , and of the popes . to . vi. english church controversies . . gildas salvianus : the reformed pastor , shewing the nature of the pastoral office , especially of personal instruction . vo . . christian concord : the agreement of the associated pastors , and churches of worcestershire . to . . their agreement for catechising and personal instructing their parishes . vo . . disputations of right to sacraments . to . . disputations of church government , liturgies , and ceremonies . to . . of confirmation rightly used : it s great use to our reformation . vo . . a worcestershire petition for the ministry defended against quakers . to . . the quakers catechised . to . . one sheet against the quakers . vo . . short advice to some parliament men. to . . a letter of pacification to mr. dury . to . . universal concord , ( imperfect . ) vo . . the magistrates and pastors offices distinguished against erastians : to lud. moulin . to . . the cure of church divisions vo . . the defence of it against edw. bagshaw . vo . . a d admonition to mr. bagshaw . vo . . plain scripture proof of infants church-membership and baptism ; with a defence of it against mr. tombes . to . . more reasons for infants church-membership , &c. against mr. tombes , and mr. danvers . vo . . the nonconformists papers , and , with the bishops in their ( fruitless ) treaty for concord : ( some are yet unprinted . ) to . . the nonconformists judgment of the interest of reason in religion . to . . the nonconformists plea for peace : naming the things which they dare not conform to . to . . their d plea for peace , fully opening their judgment for the power of kings , and the obedience of subjects ; of church-power , of scandal , of morality and grace , &c. to . . a defence of the first plea against mr. cheny . vo . . a further defence in answer to mr. hinkly , ( about the causers of the late war ; ) mr. cheny the impleader , the reflecter , &c. vo . . sacrilegious desertion of the ministry rebuked , and our preaching justified . vo . . an answer to dr. stillingfleet's sermon , accusing him of separation . to . . a reply to dr. stillingfleet in a d defence . to . . the true and only terms of concord of all the churches : a full treatise , confuting all false terms , especially mr. dodwell's . vo . . a full treatise of episcopacy , shewing what episcopacy we own , and what is in the english diocesan frame , for which we dare not swear never to endeavour any alteration of it ; in our places . to . . a moral prognostication of the future state of the church . to . . an apology for the nonconformists preaching , though forbidden : with an answer to the accusations of bishop morley , bp. gunning , h. fowlis , dr. parker , the debate maker , durell , saywell , dodwell , asheton , and abundance more such accusers . to . . a search for the english schismatick ; comparing the canoneers and nonconformists . to . . an answer to mr. dodwell , and dr. sherloke , confuting an vniversal-humane church soveraignty , aristocratical and monarchical , as church tiranny and popery : and defending dr. iz. barrows excellent treatise . to . . universal church soveraignty , and foreign jurisdiction , the great points of the late differences in the church of england : who were for it . this church against it : reasons proving it tyranny and popery , ( not yet published . ) to . vii . doctrinal controversies . . disputations of justification . to . of saving faith , whether it differ from common faith in degree or kind : against dr. barlow . . an apology against the exceptions of mr. crandon , mr. eyres , dr. kendall , and others . to . . an account of his present thoughts about perseverance and falling away . to . . the divine appointment of the lords day , and cessation of the th day sabbath proved . vo . . an answer to mr. firmins accusation of his urging men to meditation . to . . two disputations of original sin : one of the prime original , the other of the additional by the sin of nearer parents . mo . . a treatise of justification , imputation of righteousness , and imputation of our parents sins : against the accusations of dr. tully . vo . . catholick theology ; for reconciling the controversies about prescience , predestination , redemption , grace , free-will , perseverance , and justification : first stating the reconciling truths ; and then by way of dialogue applying them , and proving their ignorance who have aggravated the differences about these , on both sides . fol. . reconciling truths epitomized , to end these and many other controversies , ( not yet printed . ) . short counsel to corporation justices . a sheet . . this compassionate counsel to young men , especially , apprentices , students , and rich mens sons , belongs to the d classis ▪ vo . . the political aphorisms , or principles , of government divine and humane , &c. are suspended . called a holy common-wealth . more treatises not yet printed . . a treatise of knowledge and love : or against presidence , and for necessary doubting : shewing that hasty judging , and self-conceitedness of knowing what we know not , is one of the most calamitous diseases of mans soul. . a short solution of all the controversies about justification . . a collection of some histories of appaparitions and witches . . troublesome neednots reprehended : sermons on luke . . an addition to a saint or a bruit . . on iud. . speaking evil of the things they know not . . on gen. . . gods use of sin . . repent o england . . universal concord : a breviate of the just terms of christian concord . . how far all sober parties in england are agreed in church matters . . the catechising of families : a teacher of housholders how to teach their housholds : useful also to tutors . being a full and familiar exposition of the creed , lords prayer and commandments , baptism , and the lords supper : by question and answer . . r. b's dying thoughts : preparatory to his approaching change. finis . advice to a son; or directions for your better conduct through the various and most important encounters of this life. vnder these generall heads i. studies &c. ii. love and marriage. iii. travell. iv. government. v. religion. conclusion. osborne, francis, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing o thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) advice to a son; or directions for your better conduct through the various and most important encounters of this life. vnder these generall heads i. studies &c. ii. love and marriage. iii. travell. iv. government. v. religion. conclusion. osborne, francis, - . [ ], , [ ] p. printed by hen: hall printer to the university, for thomas robinson, oxford. : . [i.e. ] attributed to francis osborne. annotation on thomason copy: "october. . ."; the second in the imprint date has been crossed out. reproduction of the original in the british library. eng young men -- conduct of life -- early works to . a r (thomason e _ ). civilwar no advice to a son; or directions for your better conduct through the various and most important encounters of this life.: vnder these general osborne, francis b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - robyn anspach sampled and proofread - robyn anspach text and markup reviewed and edited - pfs batch review (qc) and xml conversion advice to a son ; or directions for your better conduct through the various and most important encounters of this life . vnder these generall heads i. studies &c. ii. love and marriage . iii. travell . iv. government . v. religion . conclusion . oxford . printed by hen : hall printer to the university , for thomas robinson ● . to the reader . such as make it their businesse , with the spider , to suck out the crudities and corruptions in bookes , are unlikely to faile of matter here : yet may come farre short of the credit and good might accrue to themselves and others , did they pore lesse on what is really amisse , and more on that which is not yet brought under a perfect knowledge ( unpossible to be taken up pure by those that begin but now to scramble for it : ) newopinions , though perhaps untrue , rather gaining , then loosing repute by opposition ; this breeds matter of wonder , why so maney should hazard their fame , by running and yelping after those prodigious wits of this last age , b. d. h. &c. who are not unable , with abner , to silence these swifter writers with the butt-end of of their quils ; and so richly endowed from nature , as they are able to trafick upon their single stock , without obliging the credit of antient authors , who for ought i know , were of poorer parts , and might learne of them , were they in being . this is said to honour those that can take their pastime in the depths of reason ; and not to shroud my poore interest under theirs , whose bookes deserve better coverings , then can be picked out of the choisest of my papers , or theirs that have the impudence to traduce them . to conclude , many that can buy bookes , want wit to use them . to his son . son , i have forborne to set your name on the forehead of these animadversions , not that i am ashamed either of them or you , but for such like reasons . first , because some truths , i here indeavour to make legible , the tyranny of custome and policy labors to conceale , as destructive to the project of government ; and therefore unlikely to passe by wise men , without a formall reproofe ; who have beene long since taught by unerring experience , that ignorance drawes with the least reluctancy , in the yoake of obedience ; being of so sheepish a nature , as she is no foe but her owne . next to spare you the trouble of arming your reason , in way of defence , upon every alarum , they may receive , from the censures of wiser or weaker judgments : for not carrying the markes of your particular interest , you may stand , as it were unseen , behind the curtine of indifferency , and heare without blushing the opinions of others , if chance or your will should please to make them the object of their discourse . amongst whom , if any accuse them , as too cheape and obvious , they are unadvised questioners of their owne charter , in case they should be fathers : who were never deny'd yet the fredome to teach their children to manage an hobby-horse , without offering violence to gravity or discretion . neither do we so ordinarily fall through the unevennesse or difficulty of the way , as carelesnesse and ignorance in the journals of former experience : this makes it the greatest demonstration of paternall affection , like the pelican , to dissect my selfe before you , and by ripping up mine owne bowels , to let you see where the defects of humanity reside , which are not only the occasions of many corporeall diseases , but of most of the misfortunes accompanying life . and though , in passing through so much weaknesse , they are rendered more deficient , then , considered in their owne nature , in truth they are ; yet , being the best i am able to afford you , they cannot but be looked upon by you for as lively a monument of my love , as if they bare the magisteriall impresse of a worke of solomons . and in regard of time , none can be more opportune then this , in which men carry breasts of steele against those of their own profession ( some niceties excepted ) under the imperious pretence of religion . if any blinded with ignorance , or misled by a more candid nature , should engage for the sufficiency of these , or any thing else , i have writ : i am conscious of too many flawes in my selfe , to be swell'd beyond my naturall proportion . your sake alone produced them , that during the little time i have to live , you might turne to my iudgment , upon all occasions , without trouble ; and converse with me being dead , without feare . there is no great difference between good daies , & evill , when past ; yet if thus fortified by the advice of a father , no lesse then the prayers of an incomparable indulgent mother , you should breake out into extravagancies , presuming on the opinion of your owne iudgment , and the mediation of our love , ( though it would be the severest curse remaining in the custody of fortune , yet unlayed upon mee : ) i doubt not , but to receive more comfort , from a patience able to beare it , then you shall from a repentance sufficient to blot it out . but it is neither delight in me , nor charity unto you , by iealousy to antedate crimes never yet commited ; i desire you therefore to take these admonitions , as markes to sayle by , not for presages of shipwrack . for any faults escaped here , through hast , or other infirmity , i hope your love will be large enough to cover them , not exposing , out of ostentation or idlenesse , your fathers shame : whereby , not only what is perfect may prove usefull , but the very mistakes and blots obtaine as great a designe , by exercising your wit and industry in their emendation ; which i expect you should faithfully performe in relation to these , or any thing else you find , may traduce the credit or staine the memory of your loving father , &c. reader . these faults you may mend thus . pag. . lin. . change it and if . p. . l. . r. jealousy . p. . l. . r. streets . p. . l. . their r. there p. . l. : r. of the . l. . r. those p. . l. . r. ●id . p. . l. . r. . tithes . p. . l. penult . r. at a gna● . p. . l. . r. through . l. . r. prejudice . p. . l. . r. or stupidity . what other faults you find , or make , you may also mend how you please . advice to a son . i. studies . &c. . free schooles . . vniversities . . collegiate discipline . . meere scholars . . physick . ● . volumes . , . history . . choice bookes , negotiations , embassadors . . converse . . pedants . . strong-lines . . exercise — of . stile . . letters . . sordid phrases . . courtesies . . counsel . , . secretaries . . serving wicked masters . , . intelligencers . . observance . . dependency . . writing things dangerous . . poetry . . musick . . clothes — . buying . . horses . . riding . . wrestling , vaulting , fencing , . swimming . , . suretyship , trusting . . publick faith . . contracts . . implicit judging . , . pride , basenes . . gesture in speaking . . boldnesse . . covetousnesse , , . thrift . . rising out of bed . . eating . . drinking , tabacco . , , . drunkenesse . . diet , plots . . . company . . jeering . , . proverbs , injuries , fighting — duels . . insulting . . ordinaries . . doggs , boyes , whores . , , . secrecy and boasting — of — the favours of women — . married — . great ladies — . masks , playes . &c. . though i can never pay enough to your grandfathers memory for his tender care in my education , yet i must observe in it this mistake ; that by keeping me at home , where i was one of my young masters , i lost the advantage of my most docible time : for not undergoing the same discipline , i must needs come short of their experience , that are bred up in free-schooles , who by plotting to rob an orchard &c , run through all the subtilties required in taking of a towne ; being made by use familiar to secrecy , and complyance with opportunity ; qualities never after to be attained at cheaper rates then the hazard of all ; whereas these see the danger of trusting others , and the rocks they fall upon by a too obstinate adhering to their owne imprudent resolutions ; and all this under no higher penalty then a whipping : and t is possible , this indulgence of my father might be the cause i afforded him so poore a returne for all his cost . . as your education hath been befriended by a foundation , so you may endeavour the requitall , if god makes you able : however let not the contrary aflict you , since it is observed by some , that his name who burnt the temple of diana , out-lasted theirs that built it ; a fortune god grant may never fall upon our vniversities . neverthelesse if zeale over-heated in the narrow hearts of men ignorant & covetous should dry up these fountaines of learning , by appropriating their revenues , & demolishing their monuments ( to the fame of which forrain nations resort in pilgrimages , for to offer up honour & admiration to these shrines , & returne more loaden with satisfaction then they could possibly bring prejudice ) yet shee should pull downe no more , thē she had formerly rais'd , when incited by a contrary affectiō to charity & knowledge ; therefore a provocation not strong enough to distemper a wise mans patience , who may easily observe , in his owne or precedent bookes of experience , as great mapps of devastation . for if one age did not level , what another had erected , variety were lost , & no means left to render the present or future generations famous or infamous . . i have observed in collegiate discipline , that all the reverence to superiours , learn'd in the hall or chappell , is lost in the irreverent discourse you have of them in your chambers : by this you leave the principall businesse of youth neglected , which is to be perfect in patience & obedience , habits no where so exactly learned , as in the foundations of the jesuits , could they be fetcht thence without prejudice to religion & freedome . . let not an over-passionate prosecution of learning draw you from making an honest improvement of what is already yours , or may be made so by your future endeavours ; as such doe , who are better read in the bignesse of the whole earth , then that little spot , left them for their support . . if a more profitable employment pull you not too soone from the university , make some inspection into physick ; which will add to your welcome where ever you come ; it being usuall , especially for ladies , to yeild no lesse reverence to their physicians , then their confessors : neither doth the refusall of fees abate your profit proportionably to the advancement it brings to your credit : the intricacy of the study is not great , after an exact knowledg in anatomy , & drugs is attained ; not hard , by reason of the late helps . yet i advise you this under such caution , as not to imagine the diseases you read of , inherent in your selfe , as many melancholicke young men doe , that make their first experiments upon their owne bodies , to their perpetuall detriment : therefore you may live by , not upon physick . . huge volumnes , like the oxe roasted whole at bartholmew faire , may proclaime plenty of labour & invention , but afford lesse of what is delicate , savory & well concocted , then smaller peices : this makes me thinke , that though upon occasion you may come to the table & examine the bill of fare , set down by such authors ; yet it cannot but lessen ingenuity , still to fall aboard with them ; humane sufficiency being too narrow , to informe with the pure soule of reason , such vast bodies . . be conversant in the speeches , declarations & transactions occasioned by the last wars ; out of which more naturall and usefull knowledge may be sucked , then is ordinarily to be found in the mouldy records of antiquity . . when i consider with what contradiction reports arrived at us , during our civill wars ; i can give the lesse encouragement to the reading of history : romances never acted being borne purer from sophistication , then actions reported to be done ; by which posterity hereafter , ( no lesse then antiquity heretofore ) is likely to be led into a false or at best but a contingent beliefe . caesar , though in this happy , that he had a pen able to grave into neat language , what his sword had first more roughly cut out , may in my judgment , abuse the reader ; for he , that for the honour of his owne witt , doth make people speake better , than can be supposed men so barbarously bred were able , maypossibly report they fought worse , then really they did . of a like value are the orations of livy , tacitus and most other historians ; which doth not a little prejudice the truth of all the rest . . a few bookes well studied , and throughly digested , nourish the understanding more , then hundreds but gargled in the mouth , as ordinary students use : and of these , choyce must be had , answerable to the profession you intend : for a states-man , french authors are best , as most fruitfull in negotiations & memoires , left by publick ministers , & by their secretaries published after their deaths . out of which you may be able to unfold the riddles of all states : none making more faithfull reports of things done in all nations , then embassadors ; who cannot want the best intelligence , because their princes pensioners unload in their bosomes , all they can discover . and here by way of prevention , let me informe you , that some of our late embassadors ( which i could name ) impaired our affaires , by treating with forrain princes in the language of the place ; by which they did not only descend below their masters dignity , but their own discretion , betraying for want of words or gravity , the intrinsick part of their employment ; and going beyond their commission oftener by concession , than confining themselves within it , or to it ; the true rule for a minister of state , not hard to be gained by a resolute contest , which if made by an interpreter , he , like a medium , may intercept the shame of any impertinent speech , which eagernesse or indiscretion may emit : neither is it a small advantage to gaine so much time for deliberation , what is fit farther to urge : it being besides too much an honouring of their tongue and undervaluing your owne , to professe your selfe a master therein , especially since they scorne to learne yours . and to shew this is not grounded on my single judgment , i have often been informed , that the first and wisest earle of pembroke did returne and answer to the spanish embassador , in welch , for which i have heard him highly commended . . it is an aphorisme in physick , that unwholsome aires , because perpetually suck'd into the lungs , do distemper health more then courser diet , used but at set times : the like may be said of company , which if good , is a better refiner of the spirits , then ordinary bookes . . propose not them for patternes , who make all places rattle , where they come , with latine and greeke ; for the more you seeme to have borrowed from bookes , the poorer you proclaime your naturall parts , which only can properly be called your owne . . spend no time in reading , much less writing strong-lines ; which like tough meat , aske more paines and time in chewing , then can be recompensed by all the nourishment they bring . . books flatly writ debase your stile ; the like may be truly objected to weake preachers , and ignorant company . penns improving , like childrens leggs , proportionally to their exercise ; so as i have seene some stand amazed at the length of their owne reach , when they came to be extended by employment ; as appeared in the late king charles ; who , after his more imperious destiny had placed him under the tutorage of an unavoidable necessity , attained a pen more majesticall , then the crown he lost . . the way to elegancy of stile , is to employ your pen upon every errand , and the more trivial and dry it is , the more brains must be employed for sauce . thus by checking all ordinary invention , your reason will attaine to such an habit , as not to dare to present you but with what is excellent : and if void of affectation , it matters not how meane the subject is ; there being the same exactnesse observed , by good architects , in the structure of the kitchin , as the parlour . . when businesse or complement calls you to write letters , consider what is fit to be said , were the party present , and set downe that . . avoid words and phrases likely to be learned in base company ; least you fall into the error , the late archbishop laud did , who though no ill speaker , yet blunted his repute by saying in the star-chamber , men entred the church , as a tinker and his bitch do an ale-house . but this may easily be declined by those who read for their imitation the incomparable lines of the late king , written in a stile as free from affectation as levity . . grant , if ever , a curtesy at first asking ; for , as expedition doubles a benefit , so delay converts it into little lesse then an injury , and robs you of the thanks ; the fate of churlish natures : whereas some i have knowne able to apparell their refusalls in such soft robes of courtship , that it was not easily to be discerned , whether the request or deniall were most decent . . be not nice in assisting , with the advantages , nature may have given you , such as want them ; who do not seldome part , in exchange , with those of fortune , to such as can manage their advice well ; as they only do , that never give counsell , til called , nor continue it longer then they find it acceptable . . it is not safe for a secretary to mend the copy his master hath set him , unlesse own'd as from his former inspirations ; least he should grow jealous , that you valued your conceptions before his ; who measures his sufficiency by the length of his employment , not the breadth of his naturall parts : this made the lord chancelour egerton the willinger to exchange incomparable dr. d. for the lesse sufficient , though in this more modest mr. t. b. . but in case his affaires be wholly left to your management , you must not only looke to correspond for his miscarriages , but as obstinately to renounce any honour may be given you to his prejudice : imputing all to his single sufficiency ; your selfe owning no higher place than that of the executioner of his commands : for though many great men , like properties or puppets , are managed by their servants , yet such are most deare to them , as can so carry their hands in their actings , that they make them appeare lesse fooles then in truth they are ; easily done by giving them the honour to concede or deny in publike , without interposing any other arguments against it , then may become the mouth of a servant , however you may order him in private . . that it is not unlawfull to serve , beare office or armes under such as ascend the throne or other high places , by stepps washed in bloud , you may be abundantly satisfied in conscience , by the church in nero's house , the good centurion , and many others mentioned in scripture . . write not the faults of any persons neare the throne , in any nation you reside in , least your letters should be intercepted , and you sent out of the world before your time , but reserve such discourse for the single eare of your master ; into which you must powre it with more caution , then malice , least it should come to be discovered , as it is odds but it will , and then the next endeavour is revenge ; it being lesse danger to traduce a king , then his minions , the first still looked upon as aboue blame , because uncapable of punishment , but the latter are not onely subject to accusations , but the aggravation of their enemies , which fills them full of caution , and prejudice to all they feare are able or but willing to detect them : i could produce sad effects , that have followed the want of care in this ; but that i intend advice , not a history . . it is an office unbecoming a gentleman to be an intelligencer , which in real truth is no better then a spy ; who are often brought to the torture and die miserably , though no words are made of it , being a use connived at by all princes : to whom i give this caution , that they do not stay after their patrons are called home , which do not seldome ( in emulation to their successor , or to gratify the prince they have treated withall , and it may be from whom they have received presents , and high commendations to their owne king ) discover all that are imployed to do him hurt . . court him alwaies , you hope one day to make use of , but at the least expence you can ; observing it the condition of men in power to esteeme better of such , as they have done curtesies for , then those they have received greater from ; looking upon this as a shame , upon the other as an honour . . mingle not your interest with a great man's , made desparate by debts or court-injuries ; whose breakings out prove fatall to their wisest followers and friends ; averred in the last earl of essex but one , where merrick his steward and cuff his secretary , though of excellent parts , were both hanged : for such unconcocted rebellions turne seldome to the hurt of any but the parties that promote them , being commonly guided by the directions of their enemies , as this was by cecil , whose creatures perswaded essex to this inconsiderate attempt . . let nothing unjustifiable or subject to danger appeare under your hand ; which many yeeres aftermay rise up in judgment against you ; when things spoken may be forgot : as happened to the duke of norfolke , sr. jervis ellowayes and a great earle i knew led by the nose all king james his reigne , out of feare of being questioned for letters writ to so high a person as it is treason by the law to sollicite &c. therefore i charge you , as you tender the blessing of your owne safety , not to write in an ill sense , what ever your character be ; for , if not tedious examination , sharp torture will force you to produce a key . . be not frequent in poetry , how excellent soever your veine is , but make it rather your exercise then businesse : because , though it swells you in your owne opinion , it may render you lesse in that of wiser men , who are not ignorant how great a masse of vanity for the most part coucheth under this quality ; proclaiming their heads like ships of warre , richer in triming then lading . . the art of musick is so unable to refund for the time and cost required to be perfect therein , as i cannot thinke it worth any serious endeavour : the owner of that quality being still obliged to the trouble of calculating the difference betweene the morose humour of a rigid refuser , and the cheap and prostituted levity and forwardnesse of a mercenary fidler : deniall being as often taken for pride , as a too ready complyance falls under the notion of ostentation : those so qualified seldome knowing when it is time to begin , or give over ; especially women , who do not rarely decline in modesty , proportionably to the progresse they make in musick ; such ( if hansome ) being traps baited at both ends , and catch strangers as often as their husbands , no lesse tired with the one then the other . . weare your cloaths neat , exceeding rather then comming short of others of like fortune ; a charge borne out by acceptance where ever you come : therefore spare all other waies , rather then prove defective in this . . never buy but with ready money ; and be drawne rather to fix where you find things cheape and good , then for friendship or acquaintance ; who are apt to take if unkindly it you will not be cozened : for if you get nothing else , by going from one shop to another , you shall gaine experience . . next to cloaths , a good horse becomes a gentleman ; in whom can be no great loss , after you have got the skill to choose him ; which once attained , you may keep your selfe from being cozened , and pleasure your freind : the greatest danger is hast ; i never lov'd to fix on one fat , for then i saw him at the best , without hope of improvement : if you have fallen on a bargain not for your turne , make the market your chapman , rather then a friend . . gallop not through a towne , for feare of hurting your selfe or others : besides the undecency of it , which may give cause to such as see you , to thinke your horse , or your braines none of your owne . . wrestling and vaulting have ever been looked upon by mee as more usefull then fencing ; being often out-dared by resolution , because of the vast difference between a foyn and a sword , an house , and a feild . . swimming may save a man in case of necessity , though it looseth many , when practised in wantonesse , by increasing their confidence : therefore for pleasure exceed not your depth ; and in seeking to save another , beware of drowning your selfe . . such as are betrayed by their easy nature to be security for other men , though their friends , leave so little to themselves , as their liberty remaines ever after arbitrary at the will of others . experience having recorded many ( whome their fathers had left elbow-roome enough ) that have by suretyship expired in a dungeon . but if you cannot avoid this labyrinth , enter no farther then the thread of your owne stock will reach ; the observation of which will at worst enable you to baile your selfe . . let not the titles of consanguinity betray you into a prejudiciall trust : no bloud being apter to raise a feaver , or cause a consumtion sooner in your poor estate , then that which is nearest your owne ; as i have most unhappily found , and your good grandfather presaged , though god was pleased to leave it in none of our powers to prevent : nothing being truer in all solomon's observations , then that a good friend is neerer then a naturall brother ▪ . hee that lends upon publick faith , is security for his owne money , and can blame none more then himself , if never paid : common debts , like common lands , lying ever most neglected . . honesty treats with the world upon such vast disadvantage , that a pen is often as usefull to defend you , as a sword , by making writing the witness of your contracts : for where profit appears , it doth commonly cancell the bonds of freindship , religion , and the memory of any thing that can produce no other register , then what is verball . . in a case of importance , heare the reasons of others pleaded , but be sure not to be so implicitely led by their judgments , as to neglect a greater of your owne : as ch : of england did , to the losse of his crowne . for as the ordinary saying is , count money after your father ; so the same prudence adviseth , to measure the ends of all councells , though uttered by never so intimate a freind . . beware neverthelesse of thinking your selfe wiser or greater then you are : pride brake the angells in heaven , and spoiles all heads we find crackt here ; for such as observe those in bedlam , shall perceive their fancies to beat most upon mistakes in honour , or love . the way to avoid it , is , duely to consider , how many are above you in parts , yet below you in condition ; and that all men are ignorant in so many things as may justly humble them , though sufficiently knowing to barr out despaire . . shun pride and baseness , as tutors to contempt , the first of others , the latter of your selfe : a haughty carriage putting as well a meane esteeme on what is praise worthy in you , as an high excise on that appears amiss ; every one being more inquisitive after the blemishes , then beauties of a proud person ; whereas the humble soule passeth the strictest guards , with more faults , like the faire-mouthd traveller , without scorne , or so much as searching . . when you speake to any ( especially of quality ) looke them full in the face ; other gestures bewraying want of breeding , confidence , or honesty ; dejected eyes confessing to most judgments , guilt , or folly . . impudence is no vertue , yet able to begger them all ; being for the most part in good plight , when the rest starve ; and capable of carrying her followers up to the highest preferments : found as usefull in a court , as armor in a camp ( and if i am not mistaken in your temper , you may suffer in the world for want of so competent a proportion of boldnesse , as is necessary to the conduct of humane affaires . ) scotchmen have ever justified the truth of this , who will goe farther with a shilling , then an english-man can ordinarily passe for a crowne . . i doe not find you guilty of covetousnesse , neither can i say more of it , but that like a candle ill-made , it smothers the splendor of an happy fortune in its owne grease . . yet live soe frugally if possible , as to reserve something , may enable you to grapple with any future contingency . . provide in youth ; since fortune hath this proper with other common mistresses , that shee deserts age , especially in the company of want . . but i need not use other perswasions unto you concerning thrift , then what the straitnesse of your owne fortune points you to ; more contracted by others covetousnesse then my prodigality . . leave your bed upon the first desertion of sleep . it being ill for the eyes to read lying , and worse for the mind to be idle ; since the head during that lazinesse is commonly a cage for uncleane thoughts . . it is no where wholsome , to eat so long as you are able , especialy in england , where meat , aptest to inveagle the stomach to an over-repletion , comes last : but in case you transgresse at one meale , let no persuasion tempt you to a second repast , till by a fierce hunger you find your selfe quite discharged of the former excesse : an exact observance of this , hath , under god , made me reach these times , and may through his mercy preserve you for better . i have heard that the indians by the great moderation they use , are well able to digest raw flesh , thought by some of more naturall if not easy concoction , then what is dry rosted . all compositions with milk are dangerous in a heat , and not seldome deadly . . drinke not , being hot , unlesse sack &c. such droughts residing rather in the palate & throat , then stomach , & so safer quenched by gargles , liquorish , a cherry , or tobacco ; the use of which i neither perswade , nor prohibit , haveing taken it my selfe , since sixteen , without any extraordinary markes of good or ill ; but cannot approve of nosing , or swallowing it down ; as many to my knowledge have done , not long-liv'd . . nothing really acceptable to the gusto of humanity , but prudence may experiment without detection , or waking the clamorous multitude ( gratified in all opportunities they have to accuse others , though farr more guilty themselves ) a temper not possible to be attained by the lovers of drinke , which will not only render my reasons , but your owne uselesse . . were drinke capable of councell , i should advise , if unfortunately overtaken by such a distemper , not to remove from the place you received it in ; by which some part of the shame may be avoided , and more of the danger , attending the irregular motions of this giddy spirit . . drinke , during the operation of the distemper , will act all the humors habituall in mad-men : amongst both which i have seen some very zelous & devout , who , the fitt once over , remained no lesse profane . this proves , godlinesse capable of being fained , & may raise an use of circumspection , in relation to such as professe more then is sutable to humane frailty . . he that alwaies regulates his diet by the strict rules of physick , makes his life no lesse uncomfortable to himselfe , then unsociable unto others : the like doth he that useth palpable plots in triviall things ; who is made by this so suspected in commerce , as none will approach him unarmed with the like weapons : for though wisdome may purchase reverence , & attention ; subtilty ( distinguished from it only by a fly carriage ) raiseth alwaies suspition : wherefore the closenesse of the heart in matters of consequence , is best concealed by an openesse in things of lesse moment . . experience hath found it no lesse shame then danger , in being the chiefe at a merry assignation . since what is of evil savour falls most to their messe at the upper end of the table ; but good , to the meanest ; who have the impudence to scramble up any thing that suits to their advantage , as readily as they can find oaths to decline what may redound to their losse . . beware what company you keepe , since example prevailes more then precept ; though by the erudition dropping from these tutors , we imbibe all the tinctures of vertue & vice : this renders it little lesse then impossible for nature to hold out any long siege against the batteries of custome & opportunity . . let your witt rather serve you for a buckler to defend your selfe by a handsome reply , then a sword to wound others , though with never so facetious a reproach ; remembring that a word cutts deeper then a sharper weapon , & the wound it makes is longer in curing : a blow proceeding but from a light motion of the hand agitated by passion , whereas a disgracefull speech is the result of a low & base esteeme settled of the party in your heart . . much wisdome resides in the proverbs of all nations , & therefore fit to be taken notice of ; of which number this is common amongst us , play with me , but hurt me not : it being past peradventure , that more duells arise from jest then earnest , & between friends , then enemies ; serious injuries seldome happening but upon premeditation ; which affords reason some , though perhaps no full audience ; whereas this extemporary spirit , conjured up by shame & smart , hearkens to nothing but the rash advice of a present revenge . . if an injury be of so ranke a nature , as to extort ( in point of honour ) an unsavory word ( never sutable to the mouth of a gentleman ) sword-men advise to second it with a blow , by way of prevention , least he striking you ( which cannot but be expected ) you should be cast behind-hand . but this their decree not being confirmed by act of parliament , i cannot find it suitable with prudence or religion , to make the sword umpire of your owne life & anothers , no lesse then the law , upon no more serious an occasion , then the vindication of your fame , lost or gain'd , by this brutish valour , in the opinion of none that are either wise or pious : it being out of the reach of question , that a quarrell is not to be scrued up to such a height of indiscretion without arraigning one or both parties of madnesse : especially since formall duells are but a late invention of the devill 's , never heard of , in relation to private injuries ; among the romans the gladiators fighting for their pleasure , as the horatii & curatii for the safety of the people . it cannot be denyed , but that story layes before us many kill'd for private revenge , but never accompanied with so ridiculous a formality , as the sending of chalenges ; which renders the dead a greater murderer , then he is that kills him , as being without doubt the author of his owne death . this makes me altogether beleeve , that such wild manhood had its originall from romances ; in which the giant is designed for death , & the knight to marry the lady , whose honour he hath preserved ; not so gently treated by the english law , where if his leggs or freinds be not the better , he is hang'd , & his estate confiscated , to the perpetuall detriment of his family : besides the sting of conscience , & a naturall feare , like that of cain's , attending blood , by which the remainder of life is made tedious & miserable to such unfortunate men , who seeme in all honest company to smell too strong of blood , to be taken into any intimate relation . . prosecute not a coward too farr , least you make him turne valiant to your disadvantage : it being impossible for any standing even in the worlds opinion , to gaine glory by the most he can have of those that lie under such a repute : besides , valour is rather the product of custome , then nature , & often found where least expected ; doe not therefore waken it to you prejudice , as i have known many , that would still be insulting , & could not see when they were well . . speake disgracefully of none at ordinaries , or publick meetings : least some kinsman of friend being there should force you to a base recantation , or engage you in a more indiscreet quarrell : this renders all free discourse dangerous at meetings of mixed companies . . carry no dogs to court , or any publicke place , to avoid contests with such as may spurne , or endeavour to take them up . the same may be said of boyes , not wise or strong enough to decline or revenge affronts ; whose complaints doe not seldome engage their masters , as i knew one of quality kild in the defence of his page . the like danger attends such as are so indiscreet , as to man whores in the street , in which every one pretends to have an interest for his money , & therefore unwilling to see them monopolized , especially when they have got a pot in their pate . . reveale not the pranks of anothers love , how serious or ridiculous soever you find them ; it being unlikely the mirth should compense the danger : by this you shall purchase your selfe a retentive faculty , & sell your friend a stronger confidence of your secrecy , hanging on him the lock of a perpetuall obligation , of which you may ever be keeper of the key , either out of love or feare : yet many other faults are not more dangerous to commit , then know without detecting . . be not trumpet of your owne charity , or vices ; for by the one you disoblige the receiver , as well as loose your reward ; and by the other , you alarum the censures of men ; most being condemned through the evidence they give against themselves by their words and gestures . . if it be levity and ostentation , to boast when you doe well , in what classe of folly must they be ranked , that bragg of the favours of women ? rendering themselves , by this , no lesse fraile , then they ; it being more shame for a man to be leakey & incontinent at the mouth , then for a woman to scatter her favours . . to make love to married women doth not only multiply the sinne , but the danger ; neither can you , if question'd by her husband , use , with hope of victory , any sharper weapon , then repentance sheathed in a modest excuse . . fly , with joseph , the embraces of great ladyes ; least you loose your liberty , & see your leggs rott in the stocks of the physician ; they being often unwholsome , ever so unreasonable , as to exact a constancy from you , themselves intend not to observe ; perverting so farr the curse of god , as to make your desires subject to theirs . . usher not women to maskes , playes , or other such publick spectacles into which you have not an easy accesse for money or favour : such places being apter to create injury , then afford an handsome opportunity for revenge : besides , if those you carry be old & deformed , they disparage you ; if young & handsome , themselves . to the reader , concerning the following discourse of love , and marriage . this had not appeared , being a result of more juvenile yeares , but that i feared , if let alone , it might hereafter creep abroad from under a false impression , & one more scandalous to that sexe , then becomes my complexion or obligation . therefore to vindicate me from the no lesse inhumane then unnaturall imputation of a woman-hater , i doe here protest , with a reference to their charity and my owne most serious affections , that if the partie advised had been a daughter , my inke must have cast blacker than the rich graine of their angelicall beauty is capable to be aspersed by . it being observable , that such idolaters as made she-deities the object of their worship ; were by all celebrated for most learning wisdome & civility . neverthelesse though women be cordials when desire is past , & juleps while the heat continues , yet since it is ordinary for dablers in beauty to mistake poyson for physick ( such feminine boxes not alwaies bearing inscriptions sutable to their drugs , but often painted with more perfections , then they carry in them ) i hope this discourse may the better be excused ; having the example of solomon to justify the harshnesse of my expressions , no lesse then his follies to warrant the necessity of the caution ; least my son should mire himselfe and his hopes in the pursuit of such foolish flames , as have tempted the strongest , wisest and most religious out of the waies of peace . i shall forestall the reader with no farther complement , then that he would forbeare to condemne or praise beyond reason ; least he should appeare too severe towards my levitie , or indulgent to his owne morositie , in relation to beauty . advice to a son . ii. love & marriage . . the nature & effects of love . . it's influence upon youth ; tempting it — . to marry ; — . unhappily , for beauty — . without money , & — , . to swallow the fatall bait , — . not answering expectation . , . marry not a fam'd beauty . . lawes concerning marriage — somewhat strange : polygamy ; priests — marriage , the result of policy . . fruition tedious . . wives lust , iealousy . . discomforts from children & — other wedlock inconveniences — best palliated by an estate — . portion , joynture . , , , . the unhappinesse of poore marriages — . travell , a means to avoid the danger , from — , . a handsome woman . . fond love an ill counsellour . . children how much to be desired . , . conclusion . . love , like a burning-glasse , contracts the dilated lines of lust , & fixeth them upon one object : bestowed by our fellow-creatures , ( the exacter observers of the dictates of nature ) promiscuously , without partiality in affection , on every distinct female of their repective species ; whereas man being restrained to a particular choise , by the severity of law , custome , and his owne more stupendious folly , out of a jealousy to be rob'd of a present desire , is so hurried away with the first apparition of an imaginary beauty , ( supposed by his fancy , grosly abused by her servants the senses , corrupted and suborn'd through an implacable appetite , which nature for her owne end of continuance , stirs up in all to this fleshly conjunction ) that no reason can for the present be audible , but what pleadeth in favour of this soft passion , which makes a deeper or lesser impresse , proportionable to the temper of the heart it meets with ; causing madnesse in some , folly in all : placing like stupid idolaters , divinity in a silly creature , set by the institutes of nature in a farre inferiour classe of perfection to that which makes it his businesse to worship & adore it ; imagining as false felicities in the fruition , as they apprehend miseries in the losse ; when all they desire is but the fruit of that tree , the kernell of that apple , which first destroyed us all ; faire to sight , but of fatall & dreadful consequence to the taster ; rendering him subject to slavery , that was borne free , & her to command , who ought in righter reason to serve and obey . . to cure youth wholly of this desire , were as uneasy a taske , as to divest it of humanity ; therefore i expect you should be tossed in this storme , but would not have you shipwrack't by contracting your selfe to the ocean , unlesse with the duke of venice you might yearely repeat the ceremony to as great an advantage . . for if ever marriages were on all sides happy ( which is no schisme to doubt of ) experience never found them among such as had no other nealing but what they received from the flames of love ; which cannot hold without jealousy , nor breake without repentance , & must needs render their sleepe unquiet , that have one of these cadds or familiars still knocking over their pillow . . those vertues , graces & reciprocall desires , bewiched affection supposed to be there , fruition & experience will find absent , and nothing left but a painted box , which children & time will empty of delight , leaving diseases behind , & at best , incurable antiquity . . therefore i charge you , as you will answer the contrary another day to your discretion , & upon the penalty of a bitter , though vaine repentance , not to truck for , or entertain commerce upon the credit of marriage , with a solitary , that is , an un-endowed beauty ; ( which if really intended , you question your owne judgement , if otherwise , the honesty of you both : ) from whence i have known such sad consequents to result , as have made some ( wise enough to presage the mischiefe of the event ) so far concede to the teares & miserie of the partie , as they have cast themselves out of meere pity & conscience into the precipice of marriage ; burying their owne fortunes & future felicity , only to satisfie the affection of another . . marriage , like a trap set for flyes , may possibly be ointed at the entrance with a little voluptuousnesse , under which is contained a draught of deadly wine , more pricking & tedious then the passions it pretends to cure ; leaving the patient in little quieter condition in the morning , then him that hath over-night kil'd a man to gratify his revenge . . eve , by stumbling at the serpents sollicitations , cast her husband out of paradice ; nor are her daughters surer of foot , being foundered by the heat of lust & pride : & unable to beare the weight of so much of our reputation , as religion & custome hath loaded them withall , that an unballasted behaviour , without other leakage , is sufficient to cast away an husbands esteeme : neither doth the penalty of a light report laid on the mother , conclude there , but diffuseth it selfe , like a leprosy , over posterity , being uncapable of any other cure , then length of time can deduce out of forgetfulnesse . . it were something yet if marriage could answer the expectation of all she boasts the cure of , in the large bill out mountebanck-teachers proclaime in every street ; which upon triall she often comes so farr short of , as to satisfy none ; but rather aggravates the sinns of solitude , making simple fornication to sprout into adultery . and if it happen that your wife be impotent or infected ( as not a few are ) with one or more of those loathsome diseases incident to weake feminine nature , which render her unsociable , you are posted off , both by lawyers & divines , to the same patience i doe here more opportunely propose , before you are fallen under so mischievous & expensive a conjunction . . if none of my perswasions , nor others wofull experience dayly met with in the world , can deterre you from yoaking your selfe to anothers desires , make not a celebrated beauty the object of your choice ; unlesse you are ambitious of rendring your house as populous as a confectioners shop ; to which the gaudy waspes , no lesse than the liquorish flyes make it their businesse to resort , in hope of obteining a lick at your honey-pot , which though bound up with the strongest obligations or resolutions , & sealed by never so many protestations , yet feminine vessells are obnoxious to so many frailties , as they can hardly beare without breaking the pride and content they naturally take in seeing themselves adored ; neither can you , according to the loose custome of england , decently restraine her from this concourse , without making demonstration of jealousy towards her ( by which you confesse your selfe a cuccold in your owne imagination already ) or incivility to such as come to visit you , though it may be strongly presumed , your sake hath the least share in this ceremony ; however tied in manners to attend with patience , till his worship , perhaps his lordship , hath pumped his witt dry , having no more complements left but to take his leave ; thus with his invention rebated , but not his lust , he returnes home , where the old preserver of baudery , his kinswoman , perceiving by his dejected countenance that he came short of his desires , & wanting a new gowne , imbarks herselfe for the employment ; & to put the honester face upon so ugly a designe , she contracts a strait alliance with your ( yet-possibly-unconquered ) bedfellow , and under pretence of a gossiping , or perhaps a voyage to some religious exercise , hurries her away in his honour's coach to a meeting-house , where though she be taken by storme , is fairely sent home with bag and baggage , being only plundered of what you are not likely to misse ; and finding it unsafe to complaine , returnes againe upon her parole , or so often as her new governour pleaseth to summon her ; sheltering the fault under custome , your unavoidable fate , or perhaps providence ( which for their excuse , some are wicked enough to pleade ) till her forehead be as much hardened with impudence , as yours is by reproaches &c. and yet he is the happier owner , who hath a wife wife enough to conceale the reall hornes of her husband , than she , that being innocent , doth by her light carriage make the base symptomes appeare in the world's opinion . oh remember this when you are about to forget the pleasure and safety only to be found in a single life . . if you consider beauty alone , quite discharged from such debentur's as she owes to the arts of tire women , taylors , shooemakers , & perhaps painters ; you will find the remaines so inconsiderable , as scarce to deserve your present thoughts , much lesse to be made the price of your perpetuall slavery . be not then led , like a child , by these gaudy butter-flyes amongst the bryars & nettles of the world ; since obteined , a little time & use will weare off their fading colours , leaving nothing in your possession but a bald drowsy moth ; which if good , will by accident ; if bad , make it her business to discontent you . . the english lawes are composed so far in favour of wives , as if our ancestors had sent women to their parliaments , whilst their heads were a wool-gathering at home ; allowing no abusing of husbands capitall , nor marriage dissolvable , but in case of adultery , not subject to proofe but under the attests of two witnesses at one and the same time : nor is non-co-habitation a sufficient discharge from his keeping all such children , as her lust shall produce during his aboad betweene the four english seas ; so as if his wife be a strumpet , he must bannish himselfe , or deale his bread and cloaths to the spurious issue of a stranger ; a thraldome , no wise man would sell himselfe to for the fairest inheritance , much lesse for trouble , vexation and want during life . whence it may be strongly presumed , that the hand of policy first hung this padlock upon the liberty of men ; and after custome had lost the key , the church , according to her wonted subtilty , tooke upon her to protect it ; delivering in her charge to the people , that single wedlock was by divine right , making the contrary , in diverse places , death ; & where she proceeded with the greatest moderation , excommunication : condemning thereby ( besides four fift parts of the world ) the holy patriarchs , who among their so frequent dialogues held with their maker , were never reproved for multiplying wives and concubines , reckoned to david as a blessing , & to solomon for a marke of magnificence . neverthelesse the wily priests are so tender of their owne conveniencyes , as to for bid all marriage to themselves upon as heavy a punishment as they doe polygamy unto others : now if nothing capable of the name of felicity was ever , by men or angells , found to be denyed to the priesthood , may not marriage be strongly suspected to be by them thought out of that list ? though to render it more glibb to the widet swallow of the long abused laity , they have gilt it with the glorious epithite of a sacrament , which yet they loath to clog their owne stomachs withall . . however the patient submission to the institution of marriage is the more to be wondred at , since man and woman not being allowed of equall strength , are yet so farr prevailed upon by policy , as quietly to submit themselves to one yoke . . for there is not any other constraint to this conjunction , but what results from understandings so mufled for the present , that they cannot discerne that marriage is a clogge fastened to the neck of liberty , by the jugling hand of policy , that provides only for the generall necessities of all in grosse , not the particular conveniencies of single persons ; who , by this , give stronger securitie to the common-wealth , then suits with prudence or liberty . and to such as aske , how should the world subsist , did all observe the like caution ? it may be answered , as well as without unthrifts , who by spending their estates profusely , make way for wiser men to be the more happy : and as it is impossible to find a dearth of the latter , though not compelled thereunto by any other law , then the instigation of their owne folly ; so doubt not but there will be enough found of the former , to stock the world , without putting so chargeable an experiment on your owne conveniency . . aske your selfe , what desire you ever attained , that a long and oftenrepeated fruition did not render tedious , if not loathsome , though the thing wished for remained in the perfection it was before enjoyment ? and can your reason promise you to continue the same unto beauty , so transitory , as it is in a manner lost , before you can truly consider , whether it belongs to nature , or the dresse ? therefore when discontented with your present condition , tumble towards any change , rather then into that bottomlesse pit , out of which no repentance can bayle you . . after that age , wearinesse , wisdome or businesse hath dipossessed you of this dumb and deafe amorous spirit , & concluded all desires to uxorious vanities ; it is possible , your wives appetite may encrease , and that disease of lust , which your youth cured before she had leysure to discover it , may then unseasonably interrupt your sleepe , calling for that , there shall be nothing in her , but importunity , to provoke you to ; not in you , but the desire of quiet , & to conjure downe the fierce devill of jealousy , which hants the houses of married folkes , rendering them no lesse unhappy , dismal , and clamorous , then the temple of molech , where such children and servants , as you most delight in , shall passe through the fire of a daily contention . . were it possible to assigne to your choice the vertues of your mother , which i confesse are inferiour to none ; & fancy a son with as rich parts as imagination is able to endow a creature withall ; yet a daughter may come , that for want of good behaviour , or care in marriage , shall infuse so much gall into your cup , as will be able to imbitter all the pleasure taken in the rest : or if you should escape this in regard of one , the least deformity happening to any of the others , will cause more griefe , then all the towardlinesse of the most perfect can out-talke . . our beldame eve , to save her longing sold us all for an apple ; & still as we fall into the same desires , apprehending felicities in things we never tryed , we are carried away by her peevish daughters , the true syrens wise ulisses stopt his eares against ; who under pretence of pleasure and love , leade us into dens & obscure holes of the rocks , where we consume our pretious time & bury our parts , ( which might enable us to despise or honour this world , as best suited our complexions ) feeding all our lives upon the dry bones of want and affliction ; and like actaeon , torne by our families ; nothing being more certain , then that married man changeth the shape of a naturall freedome , and inrols himselfe among such as are rendered beasts of burden under reason of state : whereas those unclog'd with this yoke , if they like not the service and discipline of their owne , may the easier exchange it for that of any other commonwealth . . though nothing can wholly disengage marriage from such inconveniencies as may obstruct felitity , yet they are best palliated under a great estate ; all other arguments for it receiving commonly confutation from time and experience , or are evaporated by fruition : birth imposing a necessity of charge , as beauty doth of jealousy , if not of a bad report ; innocency being often found too weake to guard it selfe from the poyson of tongues . . the true extent of her estate therefore is first to be surveyed , before you entaile your selfe upon the owner ; and , in this , common fame is not to be trusted , which for the most part dilates a portion or joynture beyond its naturall bounds ; proving also not seldome litigious ; and that found given by will , questionable ; by which husbands are tied to a black box , more miserable then that of pandora ; there being in the law hope of nothing but trouble & injustice . neither doe widdowes seldome put their estates out of their owne reach , the better to cheat their husbands ; perverting so farre the course of nature , as to make him thrash for a pension , who ought to command all . this requires , love to be ushered , into this undissolveable noose , by discretion : since it hath rarely fallen within the compasse of example , that both parties ( if wise ) should be cordially pleased with their bargain : therefore the yoke of marriage had need be lined with the richest stuffe , and softest outward conveniences , else it will gall your neck & heart , so , as you shall take little comfort in the vertue , beauty , birth , &c , of her to whom you are coupled . . as the fertility of the ensuing yeare is guessed at , by the height of the river nilus ; so by the greatnesse of a wives portion may much of the future conjugall happinesse be calculated : for , to say truth , a poore marriage , like a fathers theft or treason , entailes shame and misery upon posterity , who receive little warmth from the vertue , much lesse from the beauty of their mother . . the best of husbands are servants , but he that takes a wife wanting money , is a slave to his affection , doing the basest of drudgeries without wages . . experience cryes in the streets , that he who taketh his maid into the marriage-bed , finds her no lesse imperious a mistresse , then he that is coupled in the highest linke : for such as bring nothing , esteeme themselves slighted , if they command not all ; whereas better educations are apter to confesse an obligation , then those basely borne . . vast estates are not so sensible of the inconveniences of poore marriages , as having , besides greater diversions , the staff of power to keep the lean wolfe from the dore : want being no lesse the originall of most sinns , then the mother of all plagues ; so as the depth of poverty calling upon the bottomlesse pit of despaire , tempts the ill-bred son , for want of better education ( to change a life , he thinks cannot be made more wretched ) to marry the chamber-maid ; by which the no lesse unadvised daughter learnes to runn away with the groome . doe not the carefull lookes of all fathers give evidence to the truth of that saying , children are uncertaine comforts , but certaine troubles ? . therefore ( deare son ) if you find your selfe smitten with this poisoned dart , imitate his prudence , who chose rather to cast himselfe into the armes of the sea & travel , the to let his hopes & parts wither in those of a poore whining dido ; who is no more able to give you caution , for the continuance of her owne affection , then you are of yours , or of her beauty . . i have heard a well-built-woman compared in her motion to a ship under saile ; yet i would advise no wise man to be her owner , if her fraught be nothing but what she carries between wind & water . . a neat wench , like a faire picture , may adorne a roome for a generall commerce ; or like a painted innpost , may tempt you , as a stranger , to while away some scorching houres ; but to hang her in your heart , & turne host to a bare holly-bush , is so high a blasphemy against discretion , that it would not only exceed repentance , but pity & forgivenesse , especially in relation to you , who have had these rocks marked out on all sides , by the advice or splinters of an indulgent father . . but if once you render your selfe a pupill to whining love , he will read you such contrary politicks , as shall perswade you to make a league with misery , & embrace beggery for a friend ; and after this you are capable of no higher honour , than to be registred in one of his martyrologicall ballads , & sung by dairy-maids to a pityfull tune . . to conclude , if you will needs be a familist & marry , muster not the want of issue among your greatest afflictions , as those doe , that cry , give me children , or else my name dies : the poorest way of immortalizing that can be , and as naturall to a cobler as a prince , and not seldome out-reached by a grave-stone . this proves them no fooles , that made their owne choise , by adoption , out of the masse of humanity , not confining themselves to such as the doubtfull chance of marriage obliged them to ; since wives doe worse then miscarry , that goe their full time with a foole or a bossive birth ; yet lesse uglinesse resides in the greatest personall deformity , than in an ordinary mulct of the mind : nor can there be a greater dissemblance between one wise man & another , though strangers in blood , then dayly falls out betwixt them & their owne issue ; so as it is rarely observed , that a prudent father begets a like son ; in which , nature proclaimes , things of moment not made for stallions , & to bury their rich talents in the tedious commerce & loathsome sheets of a silly woman . and if we consult right reason , not opinion , more of our bloud runns in a brother then a child , the surer-side being alwaies a stranger to the family : the truth is , they are really no more ours , than the curles of our haire , or parings of our nailes , carrying often such thoughts towards us , as we should detest any for , but them : made ours rather by use , then nature , as appeares in the rest of gods creatures , who looke no longer after their young , then whilest they are unable to shift for themselves . this also speakes an immoderate sorrow for their losse , as impertinent , as the like desire to procure them : none being truely capable of felicity , that situat it out of the extent of their owne reach , or are over passionatly affected with other forreigne misery , then what doth purely belong to themselves . . but if this savours too much of the stoick , you may qualifie it as you please ; for i doubt not but the zeale your youth doth yet retaine towards the creed and practise of others ( possibly not so well taught ) may at present make much of this looke like blasphemy ; but when so many winters have snowed on your head , as on your father's , you will thinke it canonicall , and fit to be read to posterity . it may appeare possibly too early in relation to your yeares ; but i had rather it should arrive so , then too late ; not knowing the extent of my owne time , which cannot be long , and made me hasten these instructions , least i should seem lesse chari table to a son , then dives did in hell to his bretheren . advice to ason . iii. travell . , , . it's consequents good & bad considered . , , . travel — with an embassador , — as a merchant . — . in case of warr . — whither . . directions about — performing divine duties , , , . declining disputes — of religion ; regulating zeale , . . vindicating customes , . comparisons , . the inquisition , prohibited bookes , . the eucharist , . crucifix . , . forrain churches . . scoffers at their owne religion . . english in orders — . or otherwise , the worst companions . . injuries . . gaming . . womens favours . , . wenches . . impatient desires ; charmes of women — pretending love . , . italian lust . . gifts . . money , removes . . inns , new acquaintance , servants . . experience , languages . . turkish incivility . . plantations . . some , to starch a more serious face upon wanton impertinent and deare-bought vanityes , cry-up travell , as the best accomplisher of youth and gentry ; though detected by experience in the generality , for the greatest debaucher , adding affectation to folly , and atheisme to the curiosity of many not well principled by education ; such wanderers imitating those factors of solomon , that together with gold , returned apes & peacocks . . they and only they advantage themselves by travell , who well fraught with the experience of what their owne county affords , carry over with them large and thriving talents , as those servants did , commended by our saviour . for he that hath nothing to venture but poor despicable and solitary parts , may be so farr from improvement , as he hazards quite to loose and bury them in the externall levity of france , pride of spaine , and treachery of italy : because not being able to take acquaintance abroad of more prudence , then he meets with in the streets and other publick places , the activity of his leggs and armes may possibly be augmented , and he by tedious complements become more acceptable in the eyes of silly women , but uselesse , if not pernicious , to the government of his owne countrey , in creating doubts and dislikes by way of a partiall comparison . . yet since it advanceth opinion in the world , without which desert is usefull to none but it selfe ( scholars and travellers being cry'd up for the highest graduats in the most universall judgments ; ) i am not much unwilling to give way to a peregrine motion for a time ; provided it be in the company of an embassador or person of quality , by whose power the danger may be rebated , no lesse then your charge of dyet defrayed , inconsiderable in such a retinue , as persons of their magnitude are forced to entertaine . . or if your genius ( tempted by profit ) incline to the life of a merchant , you have the law of nations , and articles of a reciprocall amitie to protect you from other inconveniences , then such as indiscretion drawes upon rash and unadvised strangers . . and thus man'd out , your experience may receive lading at the first hand , when others , failing of the like advantages , must take up that little they make , at the common beame ; yet pay more custome , and runne greater hazards , then the whole returne , when cast up , is able to compense . . or in case this nation should againe breake out into partialities , it may not be ill prudence to goe where you may have the prospect of the war with safety , who euer prevailed : and for the place , i say france , if you have a purse ; else some towne in the netherlands or flanders that is wholsome and safe ; where french may be attained with little more difficulty then at paris , neither are the humors of the people very remote from your owne . . now if it be your fortune on any such like accounts to leave your native countrey , take these directions from a father , wearied ( and there fore possibly made wiser ) by experience . . let not the irreligion of any place breed in you a neglect of divine duties ; remembring , god heard the prayers of daniel in babylon , with the same attention he gave to david's in sion . . shun all disputes , but concerning religion especially ; because that which commands in cheife , though false and erroneous , will , like a cock on his own dunghill , line her arguments with force & drive the stranger out of the pit with insignificant clamours ; all opinions , not made naturall by complexion , or imperious education , being equally ridiculous to those of contrary tenents . . but where you find such discourse unavoidably obtruded , mould your arguments rather into queries then dogmaticall assertions ; professing it more the businesse of travellers , to learn , then teach : this , besides the removall of jealousies , will proclaime you civill , and not bury the hope of a future compliance : muzling the mouthes of the rigid zelots ( who think none worthy of life , are found out of the traine of their opinions ) no lesse then engaging the more moderate rather to pity you , as one misled , then accuse you for wilfull and contumacious : observing herein the prudence of our saviour , who prohihibits the casting of pearles before such , as are more likely to employ them to your dammage , then their own edification : and therefore silence ought not in reason to be reckon'd for a desertion of truth , where it cannot be maintain'd , but to the prejudice of what the imperative power hath declar'd so to be . . a sceptic humour , as it is most sutable to any man out of power , so especialy if he travels ; lesse offence being taken at doubters , then such as boldly undertake to determine : there not alwayes remaining a necessity either in religion or discretion to give a positive answer , as appeares by christ , who did not seldome oppose one ambiguous question , against another no lesse dangerous to resolve : therefore you may be as well a murderer , as a martyr , if you run too unadvisedly into ruine . . keepe your zeale chain'd for a guard to your conscience , not letting it fly upon such things as custome hath not made it familiar withall ; ( remembring that the saduces , who denied angels and spirits , are not registred for such implacable enemies to our saviour , as the pharisees , who confessed both ) the fury of which passion hath transported some so farre , as to strike the eucharist out of the priest's hands thar carried it ; choosing , like giddy phaetons , to burn , rather then not manifest themselves unseasonably the children of god . . do not imitate their follyes , who conceit themselves bound in honour to assert all customes used in the places they come from ; which , besides contraction of quarrels , brands such sophisters with the imputation of a partiall incivility : custome being of that insinuating nature , as it can convert into the shape of comlinesse , diet , apparell , gestures and sins , that , to a stranger , may appeare most distastfull , ugly and unnaturall : this renders a defence of the errors of your owne countrey as undecent , as the too lowd proclaiming of them is shamefull and unworthy . . as it is neither mannerly nor safe to discommend any thing used abroad , so likewise is it disadvantageous ; for by commendation you shall the better scrue out the true opinion themselves have of it ; which upon your dislike will be concealed , or heightned out of shame , or ostentation . . fall not into comparisons ; for what doth it concerne the advancement of wisdome , whether london , or paris , st marks church or paul's be the fairest ? the like modesty must be observed at your returne home , least you should seeme to have lost , in your travell through other nations , the naturall affection due to your owne ; which may raise suspicion of a change , either in your religion or allegiance . . if the wisdome of the states of holland were warily observed ( who give no other answer for the present , to any new proposition , but peut-estre , in english , it may be so ; ( by which they civilly evade a peremptory asserting or denying the validity of any argument ) the hell of the inquisition would not be so replenished with the soules of poore unadvised christians ; who , made giddy with an impertinent zeale , and confident in the promises of the treacherous jesuites , their country-men that have wayes enough to betray you , without discovering themselves ) communicate to them prohibited bookes in hope to convert them , which i advise you by no means to carry with you ; this mr mole found true in a tedious and sharp captivity ; reported to be betrayed by sr t : m. at the instigation of the lord r. to whom he was assigned tutor , by the earle of ex. . to the eucharist , met in the sreets , through which it is often borne to the houses of the sick , custome , no lesse then the injunction of the magistrate , obligeth all to kneele , or bow . the which if a stranger neglects , he is liable to the inquisitors : now if it be an idol , st paul sayeth an jdoll is nothing : and if it renders the meat offered unto it no wayes distastfull to a sound conscience , how should it deprave me to be uncovered , as the rest are ? it being palliated , if not absolutely decided this way , in the case of naman , and the duke of saxony , whom luther permitted to assist the emperor charles the fifth at a mass , only to preserve a temporall dignity ; covering it with the title of a civill respect . . pity , rather then spurne at those you see prostrate before a crucifix ; considering wee find it enjoyned , by the penner of the practice of piety ( too often printed , to carry the marks of any thing contrary to the genuine mind of the then protestant church ) that all communicants at the article of their receiving , should imagine the postures of christ upon the cross . and if so , doth it not leave roome for a query , who is the most mistaken , he that makes to himselfe a representation in his heart , or on the wall ? yet this , with the rest , is laied before you only as an adviso , not a stumbling blocke , and occasion of offence . . enter no farther into forraign churches , then the hand of your own religion and conscience leades you ; for though the body of their worship do not take you , the higher expressions of zeale and austerity ( in the preciser sort of church-men and people , taken for the soule of all professions ) may seeme to discover some defects in your owne : and so displeased on all sides , you dash upon the rock of atheisme , as such doe , that value the merits & sanctity of christ by his , who pretends to be his vicar ; and all morall vertue by the scant standard , they find it measured by at rome ; where they put out the eyes of the lesse advised with the dust of antiquity ; which we seeming to want , are not so catching to those , not wise enough to looke behind the curtaine of formalities . . yet where conscience and reason give you leave to comply ( as possibly they may in many things ) do it ingenuously , without compulsion or dint of argument ; least opposing a truth upon the by , you give them cause , to thinke you guilty of falshood in the maine . . consort with none who scoffe at their owne religion , but shun them as spies or atheists : for strangers honour them most , next to those of their respective tenents , that are modestly zealous in the observation of their owne . . eschew the company of all english , you find in orders , for as they have imitated the lapsed angels , in falling from their first station ; so they beare the like malevolence to all they despaire of bringing into the same condemnation , being for the most part despicable , poore , and melancholy : the prorestants eying them as apostates , and the catholicks as fugitives and unprofitable devourers of the natives bread : thus young scholers , because not able to reach all they desire at home , like prodigals abandon the bosome of their mother , unadvisedly casting themselves into that of want and reproach : viscount mont's brother being but a porter to a religious house , and many of the the rest exposed to such hard and desperate missions into the indies and other reremote climats , as their lives are rendred no lesse tedious then uncertaine . . besides , he that beyond sea frequents his owne countrey-men , forgets the principall part of his errand , language , and possibly the opportutunity to get experience how to manage his expence ; frugality being of none so perfectly learn'd , as of the italian and scot ; naturall to the first , and as necessary to the latter . the english also are observed abroad more quarrelsome with their owne nation , then strangers , and therefore marked out as the most dangerous companions . . an injury in forraine aire is cheaper pas'd over then reveng'd : the endeavour of which hath not seldome drawn on a greater : besides , if patience and evasion be not learn'd by your travell , the bils you have taken up may perhaps be discharged as to the merchant , but quite lost in regard of any return of profit to such inconsiderate men as suffer themselves to be transported with their passions ; since he that is master of them , shall act and speake reason , when others , destitute of that moderation , appeare mad , uttering nothing but noise . . play is destructive to estates every where , but to the persons of gamesters abroad : rendring them the objects of cheating and quarrels : all by-standers being apt to attest to the prejudice of a stranger . . hee that desires quiet and to decline quarrells ( undertaken by strangers upon irreparable disadvantages ) must , above all , avoid giving or receiving favours from women : there being none , out of the list of common whores , any waies acceptable , to which some ruffin ( in italy cal'd braves , who will murder a man for a crowne ) doth not pretend an interest , either as a husband , a kinsman , or a servant : neither are they safely conversed withall , in relation to health ; participating so farr of the nature of devills , that they are not only instrumentall in the sin , but many times also in the punishment . . make not the promise of marriage a baud to your lust , nor thinke her fruit worth owning , shall yeeld possession upon no more formall obligation : presuming that if shee can dispence with the ceremony , by which law only makes her yours , it is as possible that time and the wearisome repetition of the same embraces , may , upon as handsome a provocation tempt her to change the substance . . hee that ownes a whore in a more peculiar sense , then a common jakes , descends from the dignity of reason ; and yet i have known some so farr transported as to marry such an one , to the infamy of their familyes , no lesse then their owne future discontent : making a mercenary woman , arbitrator and guardian of their issue ; contrary to the wiser practise of spain , where none are admitted judges of anothers interest , that have taken fees , as pleaders themselves , least former use should convert them into bribes ; it being hard to forgoe a profitable custome , and as impossible to impropriate such cattell , as to monopolize the aire for the barr of honour being once leaped over by that sex , there remaines nothing certaine to the owner , but the open fields of shame and repentance . . if tempted by an impatient affection to any thing not without danger or difficulty attained , catechize your selfe with this question ; what wish , fortune or labour ever presented you with , that , after a full fruition , did not soone grow tedious , or , at best came not far short of what , creaking expectation had undertaken it should performe ? and let this contemplation moderate your desires , that all worldly profit or pleasure is correspondent to a like measure of anxiety & wearisomnesse . therefore let no importunity warp you contrary to right reason & conveniency ; ever arming your constancy against flattery and impudence , strong assailants , especially marching under the teares and caresses of a handsome & seeming innocent woman ; from whom it is no dishonour to fly , and with whom their is no safety to treat , for fear , like blind sampson , you grind out the remainder of your dayes , between want and repentance , and be led in triumph by her friends , and those suborned to seduce you , more ready to sacrifice the thanks to their owne nets , then to the easinesse of your nature , to which it is only due . . if any then be furiously enamored on you , whose fortune cannot correspond for the troubles incident to marriage ( which god knows are not a few ) venture the losse of her , rather then your selfe ; it being one of the highest pieces of madnesse , to hang an indissolvable padlock upon your future hopes , only to save a wenches longing ; with whose soft humor , miscarriage is more sutable , then a man's , armed with so much advice : therefore fly from such as incurable plagues ; nothing being more catching to unbiased nature , then a seeming violent affection , which if not built upon a former promise , you may leave her justly to the melancholly society of her owne folly , out of which it is all odds , but shee may happily recover , or imitate the voluptuous death of that taylor , reported to haue whin'd away himselfe for the love of queen elizabeth . . who travells italy , handsome , young and beardlesse , may need as much caution and circumspection , to protect him from the lust of men , as the affections of women ; an impiety not to be credited by an honest heart , did not the ruins of sodom , calcin'd by this unnaturall heat , remaine still to witnesse it . . and as i have heard , they continue so enamored this uncouth way of lust , led by what imaginary delight i know not , that such as age and weaknesse have set beyond the power of acting , suffer themselves to be patients in that noisome bestiality , maintaining to this end emissaries abroad , to entice men of delicate complexions , to the houses of these decrepit lechers , under pretence of an assignation made by some feminine beauty ; and thus ensnared , the poore uncircumspect young man cannot with conscience doe , or safety refuse this base office . . where you never meane to returne , extend your liberality at first coming , or as you see convenient during your aboad ; for what you give at parting is quite lost . . make no ostentation of carrying any considerable summe of money about you , least you turne that to your destruction , which under god is a strangers best preservation : and remove not from place to place , but with company you know : the not observing whereof is the cause , so many of our countrymens graves were never knowne , having been buried in as much obscurity as kild . . inns are dangerous , & so are all fresh acquaintance , especially where you find their offer of friendship to out-bid a strangers desert ; the same may be said of servants , not to be entertained upon ordinary commendations . . next to experience , languages are the richest lading of a traveller , among which french is most usefull ; italian and spanish not being so fruitfull in learning : ( except for the mathematicks and romances ) their other bookes being gelt by the fathers of inquisition . . he that is carried by his curiosity under the jurisdiction of the turke , or other mahumetan princes , shall be used ( as they esteeme him ) like a dogg ; and so to be armed with a more invincible patience , then commonly accompanies a man free borne ; insomuch as i heard a kinsman say , who had been at jerusalem , that the richest experience he brought from thence , could not in the least proportion recompence the trouble he met with ; bringing home certaine marks of the incivility of the people , for an uncertaine discovery of the places famed for christ's death and buriall . and though he thought he merited by it ( a conceit i know uncapable of place in your head ) yet no reward could hire him to repeat again these weary steps : therefore i advise you to believe rather what you may read in your studie , then goe thither to disprove it . . i can say little of plantations , having had no experience of them ; but that he , which changeth his owne country , shall not , in my mind , do well , to go farther from the sun , or where he may not at least share in the government . advice to a son . iv. government . , . change . . commotions . . tumults , incendiaries . . a warr — for religion , — oppression . . submission to wicked governors , — . not approving them . . warinesse and fidelity . . submission to powers in being . . ambition . . recognition of the present powers . , . the originall of dominion . . fresh families : state-martyrs — for , fame . . high birth ; titles of honour . . meane birth . . obligation to governours , what — , . to a monarch ; — to a free state : siding . . enemies reconciled — . trust not . . ingratitude . . forrain interests . . preferments under monarchies , and republicks , compared . . oratory — . to speake last ; — mr hamden . . insurrections , conspiracies . . perfection , change . . directions to a magistrate about — preferments — . punishments — the souldiery — the clergy . . contract not the common distemper , incident to vulgar braines , who still imagine more ease from some untried government , then that , they lye under : not having passed the first forme of experience , where wee may learne , that tyranny is no lesse naturall to power , then lust to youth . . if happy for the present , 't is no better then madnesse to endeavour a change ; if but indifferently well , folly : for though a vessell may yeeld the more , for tilting or stirring , it renders all in it unpleasant to present use : the die of warr , seldome turning to their advantage , that first cast it : such therefore as cannot make all well , discharge their conscience , in wishing it so ; government being the care of providence , not mine . . but if it be your fortune to fall under such commotions , imitate not the wild irish or welch , who during eclipses , run about beating kettles and panns , thinking their clamour and vexations available to the assistance of the higher orbes ; though they advance nothing but their owne miseries , being often maimed , but at best layed by without respect or reward , so soone as the state is returned to its former splendor : common souldiers resembling cocks , that fight for the benefit and ambition of others , more then their owne : this proves it the wholsomer counsell , to stay within dores , and avoid such malignant effects , as people attribute to the supposed distempers of the superiour planets . but if forced to take a streame , let it be that which leads to the desires of the metropolis ; the chiefe city being for the most part preserved , who ever prevailes , in a civill commotion , abounding in money and friends , the readiest way to purchase quiet . . bee not the pen or mouth of a multitude congregated by the gingling of their fetters : least a pardon or complyance knock them off , and leave you , as the soule of that wicked and deformed body , hanging in the hell of the law , or to the vengeance of an exasperated power : but rather haue patience , and see the tree sufficiently shaken , before you run to scramble for the fruit , least instead of profit and honour , you meet a cudgell or a stone : and then ( if possible ) seeme to fall in rather out of compulsion , then designe : since the zeale of the rabble is not so soone heated by the reall oppressions of their rulers , but may be as easily cooled by the specious promises and breath of authority . . a multitude inflamed under a religious pretence , are at first as unsafely opposed , as joyned with ; resembling beares exasperated by the cry of their whelps ; and doe not seldome , if unextinguished by hope or delayes , consume all before them , to the very thing they intend to preserve : zeale , like the rod of moses , devouring all for diabolicall , that dares but appeare before it in the same shape : the inconsiderate rabble , with the swine in the gospell , being more furiously agitated by the discontented spirits of others , then their owne ; who cannot be so happy in a sea of bloud and devastation , the dire effects of warr , as in peace , though invaded with some oppression , a scab that breaks out oftentimes in the most wholsome constituted bodyes of states , and may with lesse smart be continued on , then picked off . and because the generality are uncapable , in regard of number , either of reward , or punishment , therefore not of use to the ambition or safety of others , but for the present , like gun-powder , during the flash of their discontent , and as a lock in a river , are onely of force upon the first opening , to drive on the designes of innovation ; loosing themselves afterwards in a more universall dilatation , either out of wearinesse , or doubt of the consequence . . the example of brutus , rather then cato , is to be followed in bad times ; it being safer to be patient , then active ; or appeare a foole , then a malecontent . an evasion not only justified in the person of david , and by the eloquence of paul before his heathen judges ; but our saviour himselfe is not heard to inveigh against the present power , though it had made the head of the baptist the frolick to a feast . . owne the power , but not the faults of the magistrate ; nor make law , assigned for a buckler to defend your selfe , a sword to hurt others : least partiality should allure you to passe the sentence of approbation upon any thing unwarrantable in its owne nature . neither let any formalities used at a mimicall tribunall ( as that was set up in the case of naboth ) perswade you to more then a passive compliance : since such may seeme to make greater , rather then diminish the wages of their iniquity , that seeke to cover rapine with a gowne ; which the sword might patronize with more decency : and this observed , the people might cheaper receive all their injury at the first hand , which these retailers of wickednesse utter at more intolerable rates . the result of all is , ahab might better have committed murther single , then rendred so many accessary , under the formall pretence of a religious fast . &c. . before you fix , consult all the objections , discretion is able to make ; but once resolved , desert not your party upon every accesse of a feaver , as many melancholy spirits did , these warres ; who , by their often and unseasonable flittings , wore themselves so out on both sides , as they were not worth owning , when successe undertooke for them that they did turne in earnest : irresolution , rendering pardon more difficult from either faction , than it could have proved , had they remained constant to any ; devesting themselves of the ensignes of fidelitie , looked upon by all with the eyes of pity , and doe often meet with honour , seldome faile of forgivenesse , from a noble enemy , who cannot but befriend vertue , though he hath found it in armes against him . yet if you perceive the post you have contracted , to totter through undermining treachery or weaknesse , you may purchase your preservation by all honest endeavours : for he that prolongs his life by the for , feiture of a trust he has undertaken , husbands it worse , then if he buried it in the field of honour ; traitors in all ages being equally detested on both sids . . submit quietly to any power providence shall please to mount into the saddle of soveraignty , without enquiring into their right for conscience sake , or their births , in relation to honour : remembring , that not only david , but the most famous for successe , did not only cut off others lines , but were naturall shepheards under the cope of heaven , before they attained to be metaphorically so under the canopy of the chaire of state ; which once possessed , clarifies the present incumbent's title from the greatest imputations incident to birth or proceeding . and the many-headed beast , the multitude , is seldome more , sometimes lesse gall'd and vexed by the new , then the old saddle or riders ; who , out of their greater experience of her brutish patience , are more apt to load her with the trappings of power , and the furniture sutable to a throne ; whose inventory pride increaseth proportionable to continuance , and the presumption they have of their own ability to keep the people from attempting their remove . this may render it indifferent to a wise-man , what card is trump ; whose game may possibly prove as faire under clubs , as diamonds ; neither ought he to be troubled , whither his fetters consist of many linkes , or but one . . nurse not ambition with thine owne bloud ; nor think the wind of honour strong enough to blow away the reproachfull sense of a shamefull , if possibly that of a violent death : for if solomons rule be true , that a living dog is better then a dead lion , a quick evasion cannot but be deemed more manlike , then a buried valour . . if authority exacts an acknowledgment from you , give it with all readinesse : it being the highest frenzy , to dispute your innocency with those who are able to convert the greatest into a fault : for , if it be no dishonour to submit to theeves , if fallen into their hands , let not the example of a few fooles ( who , like lice , thrive no where so well as in a prison ) tempt you to oppose your felicity against the imperative power , under which the disposure of your person doth wholly remaine , and therefore madnesse to deny it words . . i abhorre the the idolatry of the heathen , yet cannot but mind you of their humility , in adoring any thing the people set up , though but hewed out of the body of an oake , most auspicious unto swine , and principally after shaking by such stormes as devils are reported to have raised : therefore if you may enjoy the liberty of your owne conscience and estate , question not the desert or right of those , under whom you doe it . . he that suffers his conscience to mislead him in civill obedience , makes his guide a stumbling-block ; and doth not consider that all states and kingdomes now extant , had their foundations laided in the dirt , though time may have dried it up by oblivion , or flattering historians lick't it off . . thinke it no disparagement to your birth or discretion , to give honour to fresh families ; who cannot be denied to have ascended by the same steps , those did , we stile antient ; new being a terme only respecting us , not the world : for what is , was before us , and will be , when we are no more : warre followes peace , and peace warre , as summer doth winter , and foule weather faire ; neither are any ground more in this mill of vicissitudes , then such obstinate fooles as glory in the repute of state-martyrs after they are dead ; which concernes them lesse then what was said yeares before they were born : it being the greatest odds , their names shall not be registred , or if they be , after death they are no more sensible of the honour , then alexanders great horse , or any beast else , his masters indulgence , or the writers , are pleas'd to record : neither , in a strict sense , doe they deserve such honour , for being able to date their possessions from before the conquest , since if any be due , it wholly belongs to them that were buried in the ruines of their countries liberty , and not to such as helped to make their graves , as in likelyhood most did , whom the normans suffered to remain . therefore t is madnesse to place our felicity out of our owne reach , or to measure honour or repute by any other standerd then the opinion we conceive of it our selves ; it being unpossible to find a generall agreement in any good or evill report ; the raigne of queene elizabeth being no lesse traduced , then that of richard the third is justified . . bee not therefore licorish after fame , found by experience to carry a trumpet , that doth for the most part congregate more enemies then friends . . and if you duely consider the inconstancy of common applause , and how many have had their fame broken upon the same wheele that raised it , and puffed out by their breath that kindled the first report of it , you would be as little elevated with the smiles , as dejected by the frownes of this gaudy goddess ; formed , like venus , out of no more solid matter , then the foame of the people , found by experience to have poysoned more then ever she cured ; being so volatle , as she is uncapable of fixation in the richest jewels of nature , vertue , or grace ; the composition of that body wholly consisting of contradictions ; no readier to set up this day , then she may be to pull dull downe the next : this renders it the lowest pu●rility to be pleased or angry at reports : good being inflamed , and evill quenched , by nothing sooner then a constant neglect . . ostentation of birth , at no time decent , cannot in this be safe , wherein the very foundations of honour , are not only shaken , but laid bare : besides many are so abused , in the sound of their owne , or their fathers titles , that by bustling for the upper end , they often render that a shame , which in it selfe is no crime : as for example , if the son of the common hunt , ( in english , the lord mayors dog-keeper ) by reason of the title of esquire annext to his place , should consider himselfe as a man of worship , &c. were it not ridiculous , when god knowes , the appellation is used for the honour of the city , not the person that weares it ? the same might be said of all mechanick places at court , which to render them the more vendible , were blazoned with the false alchymy of a like title ; so far from advancing repute , that it sets it back , in the opinion of all judicious men . observe how ridiculous such animals are , to pride themselves in the shadow and taile of honour , when the substance is vanished , and the head , &c. . despise none for meanesse of bloud , yet doe not ordinarily make them your companions , for debasing your owne ; unlesse you find them clarified by excellent parts , or guilded by fortune or power ; solomon having sent the sluggard to the pismire , to learne industry ; and to the living dog , rather then the dead lion , for protection . . it cannot be looked upon as an act of prudence , to doe more for another , then in reason may be expected from him againe upon a like occasion ; unlesse so far as i am obliged to it out of gratitude ; and no farther can my prince or any one else expect assistance from me ; for if i have not my livelyhood by him , i cannot apprehend any cause , why i should expose it for him , especially if i may , with any probability , be happy and keep it without him . and because most of the first propriators of government , in our dayes , and long before , have ascended the throne at the cost and trouble , if not contrary to the mind of the people they command , why should any loose that for their preservation , which was never gained by their benevolence ? therefore if those at the helme have lost their power , and i not able to find a particular engagement or interest strong enough to make their good successe inseparably necessary to my present or future well-being , i am not bound to goe farther on with them , then sutes with my safety , and the security my judgment gives , that they are able to bring me off : all we owe to governours , is obedience , which depends wholly on power , and therefore subject to follow the same fate and perish with it . for friendship can be contracted between none that stand so far remote from the line of paritie ; therefore all superlative powers are excepted out of this commerce , because situated , in truth or pretence , under a divine right , which no interrest of mine can reach , much lesse procure : then , being so far above us , they can be nothing to us , longer then able to support themselves : for if they have an extraordinary and particular establishment in heaven , it were blasphemy to think they can be puld downe by any but god ; in the opposition of whose vengeance , i am no more able then willing to stand , as those must , that appeare unseasonably for them . besides , powers are established to protect us , who are to live happy under them , not miserably for them , if possibly to be prevented ; since all sorts of governments may be reckoned among the rest god's plagues , powred downe upon men for their oppression and disobedience , in the primitive parity ; which makes our wills , like eve's , subject to others . . no government can be safely ingaged by a single person beyond requitall : kings thinking it a diminution of honour ; and republicks a dangerous step to popularity : here you may see the continuall use of of circumspection ; since 't is possible for vertue to forme a weapon against it selfe . . if it be dangerous to over-oblige a king , it is mortall in relation to a free state ; whose ingratitude , no lesse then requitall , is divided among so many , as they are scarce capable of shame or thanks : every particular disavowing what is generally thought amisse , and all faults buried in his grave , that hath the fortune to die next . therefore if possible avoid siding ; yet if compell'd , remember it may be deducible , both from the history of the great earle of warwick , and stanly , that a king may be as safely destroyed , as preserved : and for common-wealths , they are in nothing more perfect then ingratitude ; either government finding it better husbandry , to pardon enemies , then reward friends . . a reconciled enemy is not safely to be trusted ; yet if any , a great one ; it bring easier for such to execute their malice , then conceale it . . to conclude this part , imagine few the more capable of trust , because you have formerly obliged them ; nothing being more ordinary , then natures that quit such scores with hatred and treachery : and if you consider , whose hearts have been most empty of pity towards unfortunate princes , experience may present you with millions of such , whose hands formerly were fild with their bounty . . ignorance reports of witches , that they are unable to hurt , till they have received an almes ; which though ridiculous in it selfe , yet in this sense verified , that charity seldome goes to the gate , but it meets with ingratitude ; they proving , for the most part , the greatest enemyes , that have been bought at the dearest rates of friendship ; which proceeds from the high pride of humanity : therefore be as little flattered to doe good out of hope of requitall , as i would have you terrified out of feare of the contrary . . providence , or a severer destiny , hath housed under all our roofes a sufficient proportion of calamities ; therefore 't is folly to send to market for troubles , as those doe that contract forrain infelicities , vexing themselves for the losse of the prince of conde in france , the death of the king of sweden in germany , or the progresse of the turkes in candy , tophets prepared of old , as well to torment the ambitious and unquiet spirits of busy subjects , as kings . . one may attain to a higher degree of honour and power , under a monarch , then can be found room for in a republick ; as is apparent in some favorites , that have had the administration of all affaires : yet in my opinion this is abundantly recompensed , in the multitude , which the latter imployes ; who are securer in what they enjoy , in not being subject to the passions of a single judgment . . though law perish , a thing unlikely , being the guard of all peace , yet oratory will still keepe in repute , as having more affections to worke upon in a republick , then a monarchy : one judgment being easier forestall'd , then many ; so as i may safely presage , if a golden tongue fall under a subtile head , it may have a great influence upon the whole senate . . at a conference to speake last , is no small advantage , as mr john hampden wisely observed , who made himselfe still the goal-keeper of his party , giving his opposites leisure to loose their reasons in the loud and lesse significant tempest , commonly arising upon a first debate ; in which is he found his side worsted , he had the dexterous sagacity to mount the argument above the heads of the major part : whose single reason did not seldome make the whole parliament so far suspicious of their owne , as to approve his , or at least give time for another debate ; by which he had the opportunity to muster up more forces ; thus by confounding the weaker , and tiring out the acuter judgments , he seldome failed to attain his ends . . republicks lye most obnoxious to popular commotions , monarchies to clandestine attempts : in the first it is not safe to be found , unlesse they be so epidemicall , as may more then probably assure successe ; in the latter not decent for a person of honour , though warranted by never so much security ; no hands being more loathsome , then those that smell of bloud , and treachery . . hee that seekes perfection on earth , leaves nothing new for the saints to find in heaven : for whilst men teach , there will be mistakes in divinity ; and as long as no other govern , errors in the state : therefore be not licorish after change , least you muddy your present felicity with a future greater , and more sharp inconvenience . . as i would have you primarily to intend the stopping of the leakes in your owne bottom , if called to the helme ( from which in free states none are exempt ; ) so you must by no meanes neglect the repairing the broken fortunes of others found to be of excellent parts ; who if not made friends by preferment , may prove dangerous to a new-founded state : neither are preferments so scarce , or these so numerous , but that there is provision enough for them in these three nations : i confesse queen elizabeth most happy in this , which preserved her from civill wars , whose foundations are commonly laid by such as are too subtile to be discovered : flames , as in hay or straw , may be kindled in the more combustible people by such as shall appeare rather to bring water then fire ; nothing in experience being found more mortall , then an unseasonable commendation from an eloquent tongue , or a forced complyance from a discontented politician . the consistory and jesuits maintain throughout the world the trafick of sedition & privy conspiracy ; yet have had so much wit , as to land it in presbyterian bottomes , and to cover their disobedience to governours under the attempts of the anabaptists , that naturally acknowledg none . the truth is , if wise men will make it their businesse , they may be easily able , where the people are unsetled , to obstruct all good , and promote much evill , under the specious pretences of religion and safety : therefore far cheaper pleased , then discontented ; being otherwise , in true policy , capable of no slighter security , then shall be able to cut off all hope or desire of future revenge : the consideration of which though it cannot make me altogether approve , yet it abates my severity in the condemnation of that legislator , said to have write his lawes in bloud , which might be more sutable to the complexion of some times , then may possibly hitherto have beene thought . . the like may be imagin'd of men proscribed , who between thirst of revenge , and a desire of returning , do not seldome promote their countries ruine . this also may authorize their tenents that hold punishing children with the losse of good's , for their fathers crimes , as dangerous as unjust . and under this head may be reduced all penall lawes , laid upon faults not really prejudiciall to the state : nor can a too rigid scrutiny , either after personall lapses in manners , or uncouth tenents in religion , produce any good effects to a commonweal , where no inquisition is , which under the papacy drawes the envy wholy upon the church , made incapable , not only by custome , but an aufull reverence , of all revenge . . another error may happen ( especially where a free state is founded in armes ) by conceding too great a power to the soldiury , who like the spirits of conjurers , do oftentimes teare their masters , and raisers in peices , for want of other imployment : therfore since it is beyond the plenty of any nation , to proportion a reward sutable to the opinion they have of their one merit , it behoves the supream power to bury their covetousnesse and ambition in the fields of others , by a forrain war ; yet as little to their discontent as may be ; alwaies giving them the honour of good servants , though bad masters ; remembring , that the cause , you raised them for , is not so deepe buried but it may rise againe to the terror of all that withstand it . . neither can the clergy be rendered , with lesse danger , despicable , then great ; both these extreames equaly crossing the waies of peace : yet more safety possibly may accrue from estating them in so comfortable a competency as the loosing of it may create feare , then such a power , as they have in other nations , found by experience to produce pride and ambition , besides an incroachment on the peoples liberty ; whose natures they are used to warpe towards any side , by the hope and terror they raise in their consciences in relation to another world ; the exploding of which beliefe-would be no lesse diminution to the reverence of the civill magistrate , then the profit of the priesthood . advice to a son . v. religion . . . the bible , the church , expositors . . brightman . . vniversall consent . . profession . . hypocrisy , scandall . . criticismes , schoole-divinity , . controversies . . socinians , . popery . . purgatory &c. . schismaticks . . millenaries . . levellers . . the reformation . . workes , profession , faith . . the present wild errors — . tend to anarchy : moses , mahumet ; discretion . . zeale in excesse . . conscience , reason , superstition . . obstinacy of hereticks . . courtiers and common-people's religion . . seekers , reason , the scripture , beliefe , tender consciences . , antiquity . . reason , revelation , prophecy , miracles & faith . honesty of the indians . , . difference of religions ; conscience . . fortune-tellers . . hope & feare . . divine vengeance . . witchcraft . . rash judgement . . charity . . impiety , improbity . . injustice . . purchase of church-lands . . enmity to the clergy , or religion established . . new-lights . . titles . . wisdome of moses . . card. woolseyes folly . . read the booke of god with reverence ; & in things doubtfull take fixation from the authority of the church , which cannot be arrained of a damnable error , without questiōing that truth , which hath proclamed her impregnable against the gates of hell . this makes me wish that our samsons in successe ( who have stript her of her ornaments , riches , power , and honors , which the ancient piety left her to cover her nakednesse with all ) & given them to vaine expounders of riddles , may not one day have cause to repent , when they find themselves anoyed no lesse then the eyes of truth weakened by the dust and rubbidge , the fall of so great and antique a frame is likely to make . . therefore be content to see your judgment wade , rather then swim , in the sense of the scriptures , because our deep plungers have been often observed to bring up sandy assertions , & their heads wrapt about with the venemous weeds of error and schismes , which , may for the present discountenance the endeavours of modester learning ; yet will , no doubt , sinke and vanish , after some time and experience had of their frequent mistakes , as those of our bold expositers of the revelation , have most shamefully done . . for if brightman , known by my selfe pious and learn'd , could be so out in his calculations for the pope's fall , as to the time ; what encouragement remaines for you to perplex your studies or expectation , when those hieroglyphicall obscurityes shall be performed ? . he may be lesse prudent , if not religious , who straines at gna● , contrary to the stomack of the church he lives in , then such as swallow greater things , owned by her universall consent : for he that heards with the congregation , though in an error , hath obedience to stand by him ; whereas a truth in the other may be rendred more peccant , though a solitary obstinacy : since it is ordinary with the holy spirit to register such kings for good , as had not quite expunged all markes of idolatry , though possibly in their power to have done it , which a private person cannot but want , having nothing but arguments to oppose , blunted through perjudice arising from a contrary practice . . despise not a profession of holinesse , because it may be true ; but have a care how you trust it , for feare it should be false ; the coat of christ being more in fashion than his practice ; many pulpit men , like physicians , forbidding their patients that , you may ordinarily find on their owne trenchers . . hypocrisy , though looked upon by the church , the spouse of christ , as a gaudy and painted adulteresse , yet if she passeth undiscovered , the result is not so dangerous , as that of open profanenesse : therefore shun all occasions of scandall , which commonly ariseth from drinke , whose followers have their lapses scored on every wall . . criticismes and curious questions in schoole divinity may whet the wit , but are detected for dulling the edge of faith , and were never famous for edification ; and though looked upon , in these last centuries , as the right hand of learning , yet better cut off , then used , as they have long served , for weapons of contention : devised to puzzle the layity and render the clergy no lesse necessary then honorable ; who have worke enough cut out for them till doomes day , to resolve , which is least suitable to the divine essence , to have bound the hands of men , or left them at liberty , by which , a constraint must needs be put upon us , or our maker , &c. . i can approve of none for magisteriall divinity , but that which is found floting in the unquestion'd sense of the scriptures : therefore when cast upon a place that seemes equaly inclined to different opinions , i would advise , to count it , as bowlers doe , for dead , to the present understanding , and not to torture the text by measuring of every nicity , but rather turne to one more plaine , referring to that all disputes , without knocking one hard place against another , as they have done since this iron age , till an unquencheable fire of contention is kindled , and so many jarring and uncertaine sounds of religion heard , as men stand amazed , not knowing which to follow , all pretending to be in the right , as if it were possible , for truth to contradict her selfe . . i confesse the socinians are not at this time unworthily looked upon , as the most chymicall and rationall part of our many divisions ; yet going contrary to the antient canons of the church , esteemed in the schoole of the fathers , the best grammar of a christians creed , and wanting the principall buttresses of prescription , uniniversality & consent , to uphold the convenience , and justify the truth of their doctrine , i cannot award them so much approbation as they seem in reason to plead for : yet are so farre confident , that if just proofe can be made of their adulterating the faith of antiquity , few professions extant can justly take up the first stone against them , who upon a conscientious scrutinie , may possibly appeare equally culpable : ( however such as call them arians , do not think they honot them with a former universall consent , athanasius only excepted : ) and other lesse probable opinions may learne this candor and charity from them , not to barre heaven gates against all professions but there owne ; or , like our retailers of new lights , pull passengers into their preaching-houses by the sleeves , as if all wanted religion but themselves . . and as the socinian doctrine appeares too aëry , high and mercuriall for ordinary capacities , whose understandings , are usually consum'd , like jupiters mistresse , in the splendid commerce of such sublime speculations ; so the roman is too earthy and saturnine , participating of the drosse of merit , images , indulgences , &c. which convinceth her of so much wordly respect , as she stands condemned by all , but such as are betrayed to her devotion through ignorance , profit , or honor on the one hand , or chain'd to her obedience , by the iron inquisition on the other . . yet were not purgatory with the rest of the romish goblins , obtruded as articles of faith , i should be the lesse scandalized at them ; in hope , by accident , they might occasion good : finding humane nature so childish , as to be sooner scared , then perswaded , out of the darke enteries of sinne : the reall rod not being so terrible , in the hand of the magistrate , as these phantasmes , which tradition and the preists subtilty hath formed in the peoples braines . . now for the vagabond scismatick . he is so fiery as he cannot last long unconsumed , being ready upon the least advantage to melt all into sedition , not sparing to burn the fingers of government , longer then they shower downe offices and preferments upon him ; whining for a sanctity here , god never yet trusted out of heaven : therefore uncapable of quiet , but under a severe restraint , or an absolute liberty . . i confesse the millenaries are of so joviall a creed , as i could be content , it stood with the will of god , i might heard with them ; whoif not approoved , i doe not find condemned by any councell , at least for the first three hundred yeares . . but our new levelling opinions , though they seeme to transcribe their authority , from the no lesse inimitable then miraculous practize of the primitive times , stand ( if taken at the farthest extent ) in so diametricall an opposition to all humane felicity , as not likely to proceed from the lord of order ; being , if lights , in such darke lanthornes , as rob humane society of all reward , and consequently , endeavour of desert : yet the owners , though unconstant in their new waies , pronounce it damnable to keepe the old . . in conclusion , you will find the reformation most conformable to the duty we owe to god , & the magistrate : if not too flegmatick , in passing by decent ceremonies ; or too cholerick and rigid , in obtruding upon weake and tender consciences . . and yet it was no unhappy rancounter in him that said , a good religion might be composed out of the papists charity , the puritan's words and the protestants faith : for where workes are thought too chargeable , outward profession too cumbersome , the third renders it selfe suspected ; the two first , being onely palpable to sense and reason , stand firm like a rock , whereas the other shakes under the waight of every phantasy , as peter did when he walked upon the sea . to speake english , in good workes none can be deceived , but the doer , in valuing them too high ; in the two latter all but god , who only knowes the heart . . it is observable in the present humour , that those who carry an impresse of the wildest errors have a safer pasport to travell by , and a neerer step to preferment , then such as retaine the tenents , our fathers kept in grosse during the flames of the antient persecutions , and by retaile under the modern ; making the honor of that doctrine scandalous , for which our ancestors were not asham'd to die , who are by this rendered the worst of murderers , as having through obstinacy beene guilty of their owne death . . will not such proceedings incline to anarchy , and that prooving loathsome to all , make roome for the old or some more acceptable familie , if not for conquest by a forreine nation ? because people lying uneasily , are apt to such tumblings and changes , as cannot but at last bring them under a power , strong enough to constraine , or cunning enough to perswade them , with a pretence of holinesse and righteousnesse , to a mutuall compliance , in relation to a change of government : of the first there are multitudes of examples , throughout all profane histories ; of the latter few but sacred , where the jewes under moses being led by the miraculous hand of god , are not capable to be comprized under the erring axioms of humane policy . as for mahumet he tolled on his untutored rable , by mixing profit and rapine with his religion , which he left uncertaine ; grounding his precepts upon successe , ever owned as dropped upon them out of heaven ; making himselfe still confident of the event , which i cannot undertake : therefore unable in these aporetick times , to give you better counsell then to keep your compliance so loose , as if possible , you may fix it to the best advantage of your profit & honour . . neverthelesse though a high , palpable and externall zeale is taken by the present age as a marke of confidence , yet i cannot looke upon it with such affection ; because scru'd up to these altitudes in many by the wooden pinnes of wordly respects , not likely to hold longer in tune , then a harmony can be made amongst all parties , now possibly at odds , or under a jealous aspect . therefore i advise you , to put no more of it on , then with decency you may divest in case the fashion should alter , and the rich die the wars have dipt it in , be rubb'd off ; since all customes rise or fall proportionable , to the exchāge they make for the preferments in the state , to which in discretion you are bound to sute your obedience , though not your conscience : for my perswasions reach only to what is consonant to religion , which doth not bind you to choake your fortunes with the criticismes of such postillers of the age , as value their interpretations of scripture above liberty or life , and by this overweening , one century makes martyrs of those the precedent thought hereticks , and such liberators of their countrey , as were formerly held traitors . . keep then your conscience tender , but not so raw as to winch and kick at all you understand not ; nor let it baffle your wit out of the bounds of discretion , as such do that suffer themselves to be moped by it : to prevent which , keepe reason alwaies in your eye , whose light ought never to be lost in any worldly action , and but eclipsed in what relates to heaven : the tribunall of conscience being erected in our soules , to detect our miscarriages , not to betray our wel-being ; and therefore subordinate not only to a superlative authority , but also to our owne honest , safe and wholsome conveniences . neither is conscience seldome misled by education , custome and the fâls representations of teachers , who benighted in the darke interests of covetousnesse and ambition , seeke to lodge others under the roofe of such institutes as they believe not themselves , yet employ all their art , sufficiency and endeavour , to make them passe for authentick and the pure mind of god ; like juglers , that beguile our senses , with what is not , to have the better opportunity to pick our pockets of what is realy usefull to themselves : for as the more subtile wind , got into the narrow and delicate parts of our body , is able to act the stone , gout , and other most acute diseases , not really present ; so doth superstition represent in this changeable and concave glasse , of a suborned conscience , thinges for sinfull , that are indeed but naturall and indifferent ; and other pious , are really vaine and destructive ; the prosecution of which leads readily to atheisme , or an over-biassed holynesse , which persecutes all that carry the impress of any contrary tenents . . fly that selfe-murdering tyrant obstinacy , who , like our witches , is not seldome found to pamper the impes of heresy with her owne bloud : being not only now , but from all antiquity , able to bring clouds of witnesses to the stake for the proofe of the wildest opinions : and if i am not foully mistaken , from the reverberation of her heat , the flames of the antient persecutions , as well as those that followed , were at least increased , if not kindled . . as it is manifest that most princes and men in power ( the not unlikeliest to know truth , because it is suspected they did at first disguise it ) make no more account of religion , then the profit and conveniency it brings is able to compense ; so the unbiased rable if once emancipated out of the fetters , their former creed confin'd them to , value the church as they do the old coynes they digge up , which they take for counters , because they find them subject to rust ; and are not able , by reason of their roman inscriptions ( the character of the beast , which opinion rather then judgment imagines them branded with all ) to make them passe in the strict commerce of these intoxicated times ; whereby they exchange that for baser metall , which in it selfe perhaps is pure gold , only attached unhappily by the cankers and corruption of age , easier scoured off , then melted . . but if st peter's pretended successor , the pope , be found guilty of such erroneous mistakes , it cannot be so much a soloecisme in reason , with our seekers to place st thomas in the chair ; believing , like him , no more , then lyes patent to humane understanding , which is as much as can decently be imposed upon a new believer without a miracle ; reason being all the touchstone besides left in our hands , to distinguish this gold from the drosse , they pretend our religion hath contracted . the scripture alone seeming unable , by reason of her divers readings , and the severall sounds , variety of expositions have put upon it , to decide all differences : besides the long aboad she hath made at rome ( where who knowes whether or no , or how far that bishop hath put in his foot ? ) may render her , in some opinions , suspected , as participating of the like corruptions , we see manifested in some translations : so as it may possibly be wished , learning had never taken her out of the hands of tradition ; where for many yeares she remained with more quiet , then ever she enjoyed since she grew domesticall with all sorts of understandings , who have been connived at by the state ( how prudently i dare not determine ) whilst they cut her short , or extend her longer , as best fitted their ends and occasions . now if faith be not allowed to be taken implicitly from the authority of any church , a freedome of choise , by consequence , will result to all , by which salvation must be wrought out ; and in this wildernesse of contention , we have no better guide to follow then reason , found the same for many thousands of yeares , though beliefe hath been observed to vary every age : and since so considerable a falshood is discovered by our governours , in the clergy's tenet , for the impunity of kinges ; why may not their poore subjects , be unsatisfied , about the place , they shall receive their owne reward or punishment in , after this life ? or what else may befall these dusty bodies of our's . yet i say not this to diminish your faith , but to encrease your charity towards tender consciences who may pretend cause enough to doubt ; though my single judgment is still ready to determine for antiquity . . reverence antiquity , but conclude it not infallible ; yet i should take her word sooner in divinity , then any other learning ; because that is clearest at the beginning ; all studies else more muddy , receiving clarification , from experience . . all truth familiar unto mortals is only legible by the eye of reason ; revelation and prophecy being strangers now to flesh , and ever too high elevated for the perpetuall commerce of such weake creatures , who may sometimes enjoy a glimmering of them , as the northerne inhabitants do of the sun in winter ; not permanent longer then they are able to fan away the darke clouds of infidelity , which dims their light upon the absence of the extacy : whereas reason passeth in an universall commerce , being of an unquestion'd allay , and therefore likeliest to be the oracle of the everliving god , said by solomon , to have squar'd the barres of the earth by her rule , and so not improbably supposed to have measur'd out the way to heaven by her line . st paul allowes the notice of gods universall goodnesse , for a sufficient evidence to convince the disobedient heathen ; and may not the same as well save the faithfull observers of the purer law of nature ? shall the righteous judge of all things be found with two weights , one to save , another to damne by ? reason only commands beliefe , all things else begge it ; so farre as the most stupendious miracles that ever were , cannot confute , though 't is possible they may silence it for a time : but beleife changeth ; and impairing or mending imply's a wearing out , imperfections reason is uncapable of , remaining the same for ever , as the most faithfull guide to our maker . . it is no lesse worth your observance then admiration , that the wilder indians and other people by us stil'd barbarous , are yet more strangers to the unsociable sinnes of improbity , covetousnesse &c. then such as pretend to advance their conversion : of which this may be a reason , that whilest they remaine constant to the pure dictates of nature , they imagin no mediation to secure their hopes , or screen their feares conceived to depend on another life , but their owne endeavours ; which might give paul an occasion , to pronounce them a law to themselves , and therefore possibly within the compasse of gods secret grace ; it being our saviours owne confession to him that had kept the commandments , that nothing wanted but the sale of his propriety , a terme these understand not , having all in common ; and if the last part be looked upon as omitted , i would faine know , who followes his master best , he that comes loaden with what he is able , and goes as farre as he can with him ; or else he that hath lost it all , or is lazy and lies downe by the way : acceptance being a farre easier grant , then pardon ? . religions do not naturally differ so much in themselves , as fiery and uncharitable men pretend ; who do not seldome persecute those of their own creed , because they professe it in other termes ; then do not only aske thy conscience , what is truth , but give her full leasure to resolve thee : for he that goes out of the way with her consent , is likelier to find rest , then he that plods on without taking her directions . . therefore do nothing against the counsell of this guide ; though shee is observed in the world to render her owners obnoxious to the injury and deceipt of all that converse without her : nothing being more hard and chargeable to keepe , then a good conscience . . let no seeming opportunity prevaile so farre upon your curiosity , as to entice you to an inspection into your future fortune ; since such inquisitivenesse , was never answered with good successe . the world like a lottery , affording multitudes of crosses , for one prize ; which reduced all into a totall summe , must , by a necessary consequence , render the remainder of life tedious , in removing present felicities , to make roome for the contemplation of future miseries . . do not preengage hope or feare , by a tedious expectation ; which may lessen the pleasure of the first , yet cannot but aggravate the waight of the latter , whose arrivall is commonly with a lesse traine of inconveniencies , then this her harbinger strives to take up roome for ; evill fortune being no lesse inconstant , then good . therefore render not thy selfe giddy by poring on despaire , nor wanton with the contemplation of hope . . stamp not the impresse of a divine vengeance upon the death or misfortunes of others , though never so prodigious , for feare of penning a satyre against your selfe , in case you should fall under the same chance : many things being taken up for dropped out of an immediate celestiall hand , that fell from no higher pitch , then where god in his providence hath placed such events as waite upon all times and occasions ; which prayers and prudence are not able alwaies to shroud you from ; since upon a strict inquiry it may appeare , that , in relation to this world , the godly have as little cause to bragge , as the wicked to complaine . . be not easily drawn to lay the foule imputation of witch-craft upon any , much lesse to assist at their condemnation , too common among us : for who is sufficient for these things , since we are as ignorant in the benevolences , as malignities of nature ; mad men presenting in their melancholy extacies , as prodigious confessions and gestures , as are objected to these no lesse infatuated people ? and if this humour hath so far prevailed with some , as to take themselves for urinals , wolves , & what not , can it seem impossible for those invaded by all the causes of discontent , to imagine themselves authors of what they never did ? most of these strange miraracles they suppose , being hatch'd by the heat of imagination , or snatcht out of the huge mass of contingences , such a multitude of individuals as the world produceth , cannot choose but stumble upon : neither may it be admitted with due reverence to the divine nature , that prophecy should cease , and witches so abound , as seeme by their frequent executions ; which makes me think the strongest fascination is incircled within the ignorance of the judges , malice of the witnesses , of stupidity of the poore parties accused . . be not therefore hasty to register all you understand not in the black calender of hell , as some have done the weapon-salve , passing by the cure of the kings evill , altogether as improbable to sense ; neither rashly condemn all you meet with that contradicts the common received opinion ; least you should remaine a foole upon record , as the pope doth , that anathematized the bishop of saltzburg , for maintaining antipodes ; and the consistory , that may possibly attaine the same honor , for decreeing against the probable opinion of the earths motion : since the branding of one truth imports more disrepute , then the broaching ten errors : these being only lapses , in the search of new reason , without which there can be no addition to knowledge ; that , a murdering of it , when by others greater wit and industry it is begotten , not to be accounted lesse then an unpardonable sin against the spirit of learning ; therefore mingle charity with judgment , and temper your zeale with discretion ; so may your owne fame be preserved , without intrenching upon that of others . . fall not out with charity , though you find , for the most part , ingratitude lying at her gate ; which god hath contrived , the better to reserve requitall to himselfe . . as he offers an high indignity to the divine nature , that robs god of his honor , by owning thoughts of him unsutable to the dictates of reason , the the exactest engine we have to measure him by , out of the volume of his word ; so doth he offend no lesse against probity , that detaines another's due , contrary to justice and the clamors of his owne conscience : whereby he makes himselfe and his posterity heires to the curse which the wheele of providence , moved by the breath of gods first fiat , doth usually stamp upon those , that endeavour to deface the impresse of goodnesse and equity , which appeared in all things at the beginning . therefore be not forward to promote any destructive tenents ; or licorish after such ill-gotten estates , as the law of power may for a small summe be woed to possesse you of ; out of an hope to engage you , or a feare they might revert , in case they were not diffused amongst a multitude of owners . . make not law , or the power you may possibly exercise in the common-wealth , instrumentall to your private malice ? no murders being so bloudy , as those committed by the sword of justice . . let not the cheapnesse or conveniency of church-lands tempt you to their purchase ; for though i have not observed vengeance so nimble in this world , as divines pretend , yet what prudence is there , to submit all your future successe to be measured out , by so severe expositions , as church-men usually make of sacrilegious persons , which all are registred to be , that meddle with their revenues ? besides the danger and shame of refunding , in case a contrary zeale should repossesse the people , whose clamours and warrant cannot be thought lesse sufficient to obliterate your title then the former , written , as may be supposed , with more authentick inke . . denounce no enmity against the clergy ; for , supported by prayers or policy , they cannot long want an opportunity to revenge themselves . oppose no religion you find established , how ridiculous soever you apprehend it : for though like david , you may bring unavoidable arguments , to stagger a popular error , none but the monsters owne sword , can cut off the head of one universally received . . run not hooting after every new light you may observe to wander about , nor endeavour by a tumultuous dispute to puff it out : for he that will not quench the smoaking flax may possibly accept of a lamp composed of no richer stuffe then rushes . . grudge not tithes to the teachers of the gospell , assigned for their wages by the divine legislator ; of whose institutes this was none of the least profound , that the tribe of levi were prohibited all other revenue , then what was deducible out of the tenth part of the other elevens increase : setting bounds thereby to all the improvement , their wisdomes , and the tie the priest-hood had over the peoples consciences , might in the future possibly make , in causing their maintenance to rise and fall , proportionable to the generall standard of the nations felicity ; which this limitation obliged them to promote , and for their owne sakes , to oppose all incroachments likely to interrupt their brethrens utility . this prompts me to believe , that if the like salary were assigned here , we might promise to our selves the same successe ; prouided the soveraigne power reserved in their owne hands the collation of benefices , without giving leave to any stipendiaries or lecturers , that signify little lesse then an anti-clergy : and to perswade this , there may be more reason , then the narrow project of this discourse is able to find roome for . . yet i cannot but by the way mind you of the superlative wisdome of moses , who , least one sacrilegious injury should have proved a precedent for a greater , ( had the people made a benefit by the spoile ) imployed the censers of corah and his complices to make plates for the altar : but finding the gold of idol● too ranck , decently to be used in the service os god , filed them to dust , and threw them into the river ; least the multitude having beene flesh'd on a calfe , a false diety , should after assume the boldnesse , to rob the true one , and those , his institutes appointed to live by his service . . and here it may not improperly be said , that cardinall wolsey was ignorant of , or had forgot this aphorisme of policy , when he pulled downe monasteries to build colledges , by which he instructed that docile tyrant , henry the eighth to improve the same ; there being nothing forwarder to demolish the results of zeale and ignorance , then learning and knowledge : neither did he discover himselfe a more accomplished courtier , when he laid the foundation of grave for a living king , who could not be delighted with the sight of a tombe , though never so magnificent , having lived in so high a sensuality , as i may doubt , whether he would then have exchanged it for the joye● of heaven it selfe . i instance in this , as ● fit example , to diswade you from thinking it discretion ormanners , to use funereous discourses before princes or men in power , who hate nothing so much , as the thought of their owne mortality , and therefore unlikely to be pleas'd with the messengers of it . vi . conclusion . carriage towards your — . mother — . sister . . last will . , . buriall . . death . . judgment . . close of all . . beare alwaies a filiall reverence to your deare mother ; and let not her olde age , if she attaine it , seem tedious unto you ; since that little , she may keep from you , will be abundantly recompensed , not only by her prayers , but by the tender care , she hath , & ever will have of you : therefore in case of my death , ( which , wearinesse of the world will not suffer me to adjourn so much as by a wish ) doe not proportion your respect by the mode of other sons , but to the greatnesse of her desert , beyond requitall in relation to us both . . continue in love and amity with your sister , and in case of need help her , what you are able ; remembring , you are of a peice , and her's and your's differ but in name ; which i presume ( upon want of issue ) will not be denied to be imposed on any child of her's , you shall desire to take for your owne . . what you leave at your death , let it be without controversy ; else the lawyers will be your heires . . be not sollicitous after pompe at my buriall , nor use any expensive funerall ceremony ; by which , mourners , like crowes , devoure the living , under pretence of honouring a dead carcasse : neither can i apprehend a tombe-stone to adde so great a weight of glory to the dead , as it doth of charge and trouble to the living , none being so impertinent wasters , in my opinion , as those that build houses for the dead : he that that lies under the herse of heaven is convertible into sweet herbes and flowers that may rest in such bosomes , as would shreek at the ugly buggs , may possibly be found crawling in the magnificent tombe of henry the seventh ; which also hinders the variety of such contingent resurrections , as unarched bodies enjoy , without giving interruption to that , which he , that will not againe die , hath promised to such as love him and expect his appearing : besides , that man were better forgotten , who hath nothing of greater moment to register his name by , then a grave . . contest not with such frantick people , as deny men the buriall formerly cal'd christian : since unquietnesse importunes a living body more , then a ceremony can advantage one that is dead . this and an hundred other changes ought not to perplex our rest , who are lesse interested in what can happen after our death , then in that was extant before our birth ; no bookes being legible in the grave . . neither can i apprehend such horror in death , as some do , that render their lives miserable to avoid it ; meeting it oftentimes by the same way they take to shun it . death , if he may be ghest at by his elder brother sleep , ( borne before he was thought on , and fell upon adam , ere he fell from his maker ) cannot be so terrible a messenger , being not without much ease , if not some voluptuousnesse : besides , nothing in this world is worth comming from the house-top to fetch it , much lesse frō the deep grave ; furnished with all things , because empty of desires . . and concerning a future account , i find the bill to swell , rather then shrink , by continuance ; or if a stronger propensity to religion , resides in age , then youth ( which i wish i had no cause to doubt of ) it relates more to the temperature of the body , then any improvement of the mind ; & so unworthy of any other reward , then what is due to the effects of humane infirmities . . to conclude , let us serve god with what reverence we are able ; and do all the good we can ; making as little unnecessary worke for repentance , as is possible : and the mercy of our heavenly father supply all our defects in the son of his love . amen . thus i have left you finished ( deare son ) a picture of the world ; in this at least like it , that it is fraile and confused ; being an originall , not a coppie ; no more forrein help having been imploy'd in it , then what my owne miserable experience had imprinted in my memory . and as you have by triall already found the truth of some of these ; so i most earnestly beg of you , to trust the rest , without thrusting your fingers , like a child , into those flames , in which your father hath formerly beene burnt ; and so , adde by your owne purchase , to the multitude of inconveniences , he is forced to leave you by inheritance . now you are taught to live , ther 's nothing i esteeme worth learning , but the way to die , the end . the compleat gentleman, or, directions for the education of youth as to their breeding at home and travelling abroad in two treatises / by j. gailhard ... gailhard, j. (jean) approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing g estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the compleat gentleman, or, directions for the education of youth as to their breeding at home and travelling abroad in two treatises / by j. gailhard ... gailhard, j. (jean) [ ], p., [ ], , [ ] p. in the savoy, printed by tho. newcomb, for john starkey ..., [london] : . "a treatise concerning the education of youth : the second part" has special t.p. advertisements on p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng young men -- conduct of life -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the compleat gentleman : or directions for the education of youth as to their breeding at home and travelling abroad . in two treatises . by i. gailhard gent. who hath been tutor abroad to several of the nobility and gentry . in the savoy : printed by tho. newcomb , for iohn starkey at the mitre in fleet street , near temple-bar , . imprimatur , guil. sill , r. p. d. henrico episcopo lond. à sacris dom. septemb. . . a treatise concerning the education of youth . the first part. about their breeding at home . by i. gailhard , gent. vae tibi qui praees & non prodes , si quia praeesse nequis , prodesse recusas . adde quod ingenuas didicisse fideliter artes , emollit mores , nec sinit esse feros . ovid. in the savoy : printed by t.n. for i. starkey at the mitre in fleet-street , near temple-bar , . to the right honorable , theophilus , earl of huntingdon , lord hastings , hungerford , homet , botreaux , moelis , molins and peverel , &c. my lord , as the tempers of men are different , so are their conditions , according as they are placed by providence , nature , or their industry ; but all priviledged men , whether with nobleness of birth , fulness of riches , or greatness of parts , and vertue , are equally bound in their station to act according to the measure of their power . they who are in elevations ought to avoid making idols or cyphers of themselves ; as if they were thus placed only for their own sake , or for a shew to others : but the higher they are , the nearer they are to god ; and the more lively images of him , whose influences are more immediately derived on them ; not there to rest , but to be imparted to those of an orb inferior to theirs ; which ends , if they do not answer , they may well look upon themselves in their elevation as standing on the edg of a dreadful precipice . for the higher they are lifted up , the greater and more dangerous will be their fall ; and to their own shame they will undergo the fate of those fiery vapours , elevated in the air ; which to the eyes of men seem to be stars , and placed amongst them ; but on a sudden , by their fall , vanish away ; and then it appears what they were , namely , an illusion without reality . no man endued with judgment and reason , will believe him who acts the part of a prince upon the stage ( though for a time he borrows royal ornaments , and assumes over his equals a sovereign authority ) to be indeed what he seems and pretends to be ; 't is so but for a time , and to give delight to his spectators : so will he off , who being a man of quality , is useless to those , who , because he is above them , have their eyes fixed upon him , and gives them neither good precepts , advises , nor examples . there is no star but hath its influences within her sphere , no good tree but produces good fruit ; but he who is noble , and doth not act his part , is but a vain shadow . your lordship knows , and is concerned to know these things ; for not only you are born to be under our sovereign , one of the chief pillars of the state , as a member of the most illustrious house of peers , whereof few go before you ; but also you are so highly advantaged by your birth , that the blood of many princes runs in your veins . this priviledge is so far improved by the care and tenderness of the extraordinary person who brought you into the world , and your own good dispositions , that in your lordship we find this to be true , men of a superior orb are not tied to common rules , neither doth vertue in such persons as you , stay for years . you make a good use of such advantages , and in your lordship these good causes produce good effects : that which into others would infuse pride and loftiness , in you breeds meekness and humility ; so that you never give occasion to the ordinary dispute in the world , between superiors and inferiors , caused by want and excess , too little , and too much ; for often great men are apt to require and exact too great respects and submission from the lower sort , who , on their parts , are too prone to deny yielding the honour and obedience which they owe to those who are above them . my heart not satisfied some years ago to have vowed it self to serve your lordship , is now ambitious to make it known to the world ; and that which first of all was the effect of a choice , being attended with my inclination , is at last become a strong and necessary duty , grounded upon those vertues , which , for a competent time , i could perceive to spring in you , but now are ripening and drawing towards perfection : whereupon i must express my joy to your lordship , pray for an increase , and beseech him who will honour those that honour him , to make you like a new shining star in the firmament of the state , to raise you from one degree of light to another ; that you may have christian and wise influences over those that are round about you , and to season your tender years with his true grace , which none will be more glad of , than right honorable , your lordships most humble and most devoted servant , j. gailhard . to the reader . the subject i now handle is as important and necessary as any to humane society ; inasmuch as being reduced to rules , and these rules brought to practice , it will have great influences , and prove very beneficial ▪ if any ways i can treat it sutably to its worth , it will afford variety of things for several sorts of persons ; for all the parts of it joyned together , are very comprehensive , and of a large extent : what time i could spare from my necessary employment , for part of a summer which i passed at anger 's in france , i bestowed upon this ; but since , it was laid aside for about seven years , by reason of my farther travelling into france , italy , germany , &c. but now that god hath been pleased to bring me back again , i think sit to impart it to the world . i will not go about giving an account of it , but leave it to the judgment of the reader ; only i hope none will take exceptions at any thing i say , in some places of the other parts ; for i can assure them i never intend , but rather avoid offending others in what i do or say ; and much less do i point at any when i speak of the tricks of vicious and debauched persons , which i believe none but those who are such , will take notice of : and in such a case , i will not much trouble my self with what they can say or do ; because they are like those whose wounds are so sore , that they cannot endure the chyrurgion should touch them in the least , let his hand be never so gentle ; so if one mentions the vices of such , they cannot abide it , but start thereat . a wise man said of old , that four good mothers had begotten four good children , viz. familiarity , contempt ; prosperity , pride ; confidence , danger ; and truth , hatred : hence comes the proverb , veritas odium parit , in the delivery whereof one ought to be very cautious ; specially when any ways it reflects upon great men : thus il ferrante palavicini suffered for his * divortio celeste , &c. and witty boccalini at venice , was beaten to death with bags full of sand for his pietra del paragone , and some things in his raguagli di parnasso ; and a poor italian poet was made suffer the strapata for this general expression of his , biasimare un principe é pericolo é lodarlo , bugia . to blame a prince is dangerous , but to commend him is a lie . subjects of this nature ought not to be handled at all , or at least very sparingly : the mark of majesty which god hath printed upon the forehead of princes , ought to be respected by all men ; but the faults of particular men may be more freely censured upon occasion ; specially when it is for the publick good . for my part i look upon this world as a stage , and i value men only according as they act their part in it : he who is but a countreyman , and lives well as such , seems to me more commendable , than he who is a gentleman born , and doth not the actions of a gentleman : so that esteeming every one for what he is , and not for what he hath , i equally value those who have the greatest charges and dignities , and those who carry burthens upon their backs ; except vertue makes a difference between them : indeed birth , places , and authority , in whatsoever subject they be found , ought to be respected ; but vertue alone makes men to be esteemed . i am neither so ignorant , nor so inconsiderate , as not to think that there are those who are as illustrious for their merits , as for their birth and fortune ; and that this age is not so barbarous , but that some in it have good inclinations , and do good actions ; but that number is small , and the multitude is usually affected to evil . this consideration hath put me upon this matter ; for as my genius cannot long allow me to be idle , so i have chosen a subject , which being satisfactory to me , might prove useful and beneficial to others . what few things i have learned in my travels , i think my self , upon serious consideration , obliged to impart to others , who may thence receive some small instructions , and directions , if they have a mind to see the world : though the chief thing i propound herein to my self , is to shew the necessity , benefit , and excellency of a good breeding , becoming none so much as a gentleman , who , by his vertue and merit , more than by his extraction , should be raised above the commonalty ; for vertue first of all made a difference between man and man , there being an equality between all the children of adam , as to birth and nature ; and certainly when the nobility and gentry want merits to command , and abilities to govern , they must change place with the lower sort of people , whom parts and virtue , ( though not without favour ) will raise to the greatest charges and dignities in the land. of the education of youth at home . of breeding children at home . to have youth well brought up , is so necessary to humane society , that all nations ought to make it one of their chief cares : if egyptians , caldeans , persians , grecians , romans , and other heathens were so studious of it , how much more are christians ( who have greater lights than they had ) bound to mind it ? for that which to others was a natural and politick duty , is enforced upon us by the gospel , which the more men do conform to , the better they understand their duty ; which not only themselves will practise , but also ●uggest to those who have any dependence upon them , and so infuse into them vertue and sciences . the better a christian is , the more humble , civil , and gentle he will be , and the greater care he will take to teach those who are related to him , to be so too . this more nearly concerns parents , who have a tie to instruct their children , beyond any other relation whatsoever . 't is not enough to have brought them into the world , except they instruct them to live well therein ; nor to have given them being , unless they direct them how to attain to a well-being . nature alone is no great matter , for beasts do not want a sensitive principle , and even amongst them there are those which are not satisfied to have brought forth their young ones , but they tend , and take care of them till they are able to shift for themselves . birds of prey will lead them to it , and eagles which use to be about rocks and mountains , and to fly very high , expose their young ones to the beams of the sun , to the end they may abide it when it shineth clear and hot upon them ; cats lead theirs to catch mice , dogs their whelps to hunt , and those creatures which are apt to be destroyed with snares , will often teach their little ones how to avoid them : this natural instinct should not have more power on beasts , than reason in men . how much greater is the obligation which parents lay upon their children , when to being they add breeding , when not only they make them men , but also teach them how to be knowing and vertuous men ? as to the first , nature makes us all alike , it produces us all with body and soul ; flesh and blood , the essential parts of humanity ; but education makes a difference , and sets a mark of distinction ; wherefore 't is well called a second nature : for want of this , a poor country-man's son will be fit only to handle a plough , and follow vile and mechanical employments ; though perhaps he has within him dispositions to learn great things , and to receive good impressions if they were given him . contrariwise ▪ a great man's son's dulness and weakness are often overcome by a constant care taken of his education , whereby his bad natural qualities are mended , his imperfections and defects corrected , and what seeds of good dispositions he hath in him are improved ; whereas if he had been neglected , he had perhaps been unfit for any good thing . how often hath breeding proved a better and a surer estate and inheritance than lands , riches , and honours ; all these things are subject to losses , chances , and revolutions ; but breeding is an unestimable treasure , unseparable from him who hath it . a man may be fooled out of his estate , but not out of his wit : providence hath put such a difference between the means and fortunes of men , to leave a field to virtue , which being exercised , may attain rewards which men of worth do often obtain ; and though sometimes they miss them , yet they have in themselves the satisfaction to deserve them : and certainly 't is more honourable not to have , yet deserve , than to have and not deserve . now when a man wants birth and means , education will supply them ; for it reforms what is amiss in nature , and perfects what good we have ; it helps a man to get what he hath not , and to preserve what he hath ; so that at one time or other it proves necessary and useful to all sorts of persons . breeding and discipline ( saith plato ) when they are good , make parts to be good ; and if they were good before , they become better thereby . from the school of good breeding will come good christians , loyal subjects , obedient children , faithful servants ; in one word , persons good in every relation . on the contrary , what often causes impiety , atheism , blasphemy , disobedience , rebellion , &c. but the want of care of youth , which once being fallen into a debauched course of life , care neither for god nor men . hence do arise disorders in families , troubles and civil wars in states ? for often god punishes men for neglecting ( though but in part ) this duty ; as in the case of ely's children , by a special judgment of god his whole family was destroyed , because his sons made themselves vile , and he restrained them not : if therefore every parent would take care of his family , every magistrate , of the town he is in , of every province , and so of every kingdom , the world would go better than it doth , and youth would not generally prove so unruly : thus evil would be cut off by the root , and thereby much mischief prevented . the nature of youth for the most part is like wax by the fire ; and what aristotle saith of the mind , that it is a smooth table upon which any thing can be written , may be applyed to the present subject ; 't is like the materia prima of philosophers , apt to receive any form : though , i confess , evil rather than good , by reason of the depravation of humane nature : therefore the whole care , pains , and industry of parents is required . to this purpose * one speaking of the nightingale , saith , that it sings before the young ones to teach them : and he adds , it hath been observed , that with much attention they hearken to it , and then repeat it one after another : farther , saith he , it hath also been taken notice , that it doth interrupt their singing , to correct them when they sing amiss , in order to perfect them in the quality wherein that bird doth excel . what a precedent is this for parents ? the manners of a man usually are suitable to his breeding , which teaches to speak , and to do well : breeding frameth the manners of men , and every one knoweth what he hath learned : therefore a good custom must remove that which a bad one hath introduced . indeed it hath great influences upon the temper , not only to perfect it when it is good , but also to alter it when it is otherwise , rooting out what is amiss in it . let nature be what it will it may be changed by education ; for invidus , iracundus , iners , vinosus , amator nemo adeo ferus est qui non mitescere possit , si modo culturae patientem praebeat aurem . this was well known to the * law-giver of the lacedemonians , who to recommend his laws to his citizens , and to withdraw them from the corruption and effeminate pleasures they were in at that time , took care to breed up two whelps , the one a greyhound , the other , a currish breed ; the former he kept at home , and fed him with good meat ; but the last he often carried into the field to hunting : one day he brought forth both before the people , and set down good victuals of one side , and let out a hare on the other ; whereupon the dogs did run each after his usual meat , the greyhound after victuals , the other after the hare : then he said to the people , do you see what a difference , diversity of breeding hath set between the two whelps , and how it hath had over them a greater power than nature ? we also see that young children , who , by reason of the innocency of their age , are not capable to dissemble , love their nurses more than their mothers ; so that breeding makes on them a greater impression than generation ; according to the opinion of euripides , alexander the great , being asked one day whom he loved best , his father philip or aristotle ? my preceptor , said he , ille enim ut essem ▪ hic ut praeclare institutus essem author fuit . commonly education is a rule to a man as long as he liveth . the disciples of that great philosopher , when they were arguing upon a point , used often to say , the master said so , st. paul sends some to their rudiments and former instructions ; and in another place , he saith , but you have not so learned christ. that which he saith upon the account of religion , may be applied to the purpose of education ; how men , though come to age , ought to remember lessons given them in their youth , and bring them to practise . the advice of a roman poet is very good , — te ipsum concute num tibi quae vitiorum inseverit olim , natura aut etiam consuetudo mala , namque neglectis urenda filix innascitur agris . if it be necessary at last to come to this trial and examen of himself , there must be a necessity first to receive instructions about it , which are part of , and depend upon breeding . and because 't is not enough to convince men of the necessity of this , except some ways be shewed how to bring it about , hereupon i confess my heart begins to fail me , specially when i consider how many thousands in the world have a riper judgment , and greater experience than i ; and therefore am unwilling to give my advice about it : for i know how different the ways , and how contrary man's opinions are about it ; yet being so far engaged in it , i must go through , but submit to the censure of ingenious readers . i could wish in the first place to see the care of parents extended upon children immediately after they are born , and ( if it were convenient ) the mother to suckle them ; for children are by half , more obliged to mothers who take these pains , than to those who do not ; it being known that a nurse is a second mother . i say this , not only because it is possible for them to be changed by those nurses when they are born to great estates , and have others put in their room , but also because all have not that care and true tenderness of mothers who have carried them nine months in their womb : however , in case they are resolved to save themselves this trouble , they must be careful in the choice of a nurse ; seeing a child for the most part retains much of her humour and temper , communicated through the blood , out of which is formed the milk , which is the food , and is turned into the very substance of the child ; the spirits also being therein conveyed : therefore i would choose a healthful , jovial , and vertuous woman ; all which are necessary qualifications for a nurse : for as we use to say , such the father , such the son ; such the mother , such the daughter . though this be not universally true , yet the reason why it should be so , being better than why it should not be , the like we may affirm of the nurse and the child . this reason some give why tyberius the emperor was so given to wine , because his nurse was a drunkard , and used to feed him with bread sopt in wine . this vice did not only attend him in his retirement in caprea , but also followed him to his grave . others do affirm that the famous grecian achilles was so valiant , and so courageous , because chyron fed him with the marrow , hearts , and livers of lions , and other stout creatures . many other things of this nature might be produced to the same purpose . it is the practice of some nurses and servants about children , to fright them with stories and representations , which make so deep an impression upon them , that they can never break it as long as they live : this sometimes frights them out of their wits , or makes them so timerous , that they hardly dare walk a step in the dark , sleep without company in their chamber , or without a burning candle all night ; and other effects it produces , which make them ridiculous to others . i know those who are very rational , yet cannot shake it off , though they strive to do it : they know it to be a very great imperfection , yet cannot remedy it . thus a coward knows he is so , and would be glad to be courageous , but cannot help it . this sometimes is an effect of having been frighted , rather than a natural defect . let them also avoid giving them blows , whereof the marks or effects remain upon them till they are carried to their grave ; and very often a lameness , crookedness , and such deformity , yea , death , are caused by a blow , a fall , or the like . i would have children to be taught something betimes , and almost as soon as they are able to crawl , and to speak any ways intelligibly . a vessel ever retains a scent of the liquor that was first put into it : * train up a child in the way he should go , and when he is old he will not depart from it . 't is true , impressions in youth are easily taken away , as a young plant is soon rooted out ; but when acts are turned into habits , and these contracted through a long succession , 't is very difficult , especially if they are bad , and in this sense the rule is good , principiis obsta . care is to be taken at first , that youth be not inticed or drawn to evil practices and customs , for the inward principle being naturally corrupt , namely , the mind darkened , and so unabled to discern true from false , the will and affections deprav'd and prone to evil , if these natural dispositions be strengthened with evil practise , and become habitual , all that will not only be setled and confirmed , but also it will become inveterate and past remedy , without god's special grace . and this is to be minded the more , because the disturbance which passions work in youth , and the being possess'd with evil habits , makes such a confusion between the images of true and real good , and of that which only appears such , that reason , which is born after them , and amidst this storm , is framed within us , is not in a capacity at that time distinctly to put a difference , by which means the soul is mistaken in her choice . but the first and chief thing i would have them to be taught , is , piety , and the fear of god , which , as david and solomon say , is the beginning of wisdom and knowledg : wherefore the same prophet saith , thou art my god from my mothers womb , thou didst make me hope when i was upon my mothers breast : and the wisest man that ever was , bids us remember our creator in the days of our youth . st , paul commends his disciple timothy , because from his youth up , by the care of his mother , and grandmother , he was instructed in the faith , and fear of god ; and that from a child he had known the holy scriptures , which are able to make us wise unto salvation . let prophane and wicked men talk what they will , the best and safest is god's way . this principle , and others of our religion i wish were early and continually infused into them , by learning some easie catechism , reading in the bible as soon as they are able , and using them to go to church , behave themselves reverently , and as much as they are able , to give attention to what is preached ; and when they are come home , they must be asked what they remember of the sermon , censuring them for their neglect , and praising and encouraging them for their diligence . above all things they ought to be put upon the duty of prayer , i would have them persuaded of the dependence they have upon god for food , raiment , and other necessaries for this and the life to come : when they fall upon their knees , they ought to be made sensible of the glory , power , purity , and mercy of ●od , and ( as much as they are capable ) of their own unworthiness , sinfulness , and misery , craving pardon for their sins , in and through the merits and sufferings of our saviour alone , ( and this will begin to work humility in them ) they must be thankful for mercies received , and crave those they stand in need of , especially the constant protection of god. moreover , parents must ever be giving them good precepts , and never bad examples . the spartans to cause their children to abhor drunkenness , made their servants drunk , and then exposed them to the sight of their children ; who seeing what a vile vice this is , did thereby loath and hate it . so upon other accounts , the use of such demonstrations will make a deep impression upon the minds and memories of youth . hereupon i must express my dissenting from the opinion of many , who think it not fit to entertain youth with serious things , and others which are or seem to be above their capacity , and not suitable to their years ; but certainly experience doth confute this error ; tell them nothing but of toyes and trifles , and their mind will run about such things : their mind is never at rest , but is constantly taken up with something : now 't is with it as with the ground , sow oats in it , and it will bring forth oats , but sow wheat , and it will produce what it hath received : therefore my reason is , that though children have not ripeness of judgment to use it , yet memory is the faculty wherein that age doth excel , to which they commit the things they hear : and though for the present the benefit of it doth not appear , yet it is as the seed in the ground , which doth not immediately come to maturity , but it falls in first , then corrupts , afterwards it buds , and springs up , and at last gives us fruit ; so in time youth will remember good things taught them , and reduce them to a practice . morality is the second thing they ought to learn , and this flows from the former ; for where there is a right principle of piety , it will appear in life and conversation : and though infancy be hardly capable of the strict and severe rules of morality , yet at least they must have a view of the principles of it ; which , as judgment ripeneth , may be refined ; and come to perfection . the heathens , by the light of nature , and the help of learning , have given notable lessons about it ; and whosoever is able to read and understand the writings of socrates , plato , aristotle , cicero , seneca , &c. will subscribe to what i say , and also admire to see them so much go beyond many christians in the knowledg and practise of moral vertues , yet for want of faith their chastity , sobriety , fortitude , &c. were but shining sins , splendida peccata , as st. austin calls them . now , though i could wish parents to be remiss in those things which are of an indifferent nature , yet stifly they must be set against vices , and things contrary to good manners ; but the chastisement is to be left to their prudence ; ever making a distinction between the person and the thing : but of this hereafter we will speak more at large , as of the difference of irregularities , committed out of ignorance , humane weakness , or of set purpose ; yet one must never allow them the gross breaches of the law of god , as swearing , lying , stealing , &c. not in the least degree thereof ; for from a low degree one easily rises to a higher , and so persists till he be consummated in that sin , and then consuetudo peccandi tollit sensum peccati , the custom of sinning takes away the sence of sin . it is very ill done of some who allow children to use by-oaths , merry-lyes , and petty-thefts of toyes and trifles , and do not consider how the devil is thereby intruding sin , though in a disguise , and not in that horrid shape which is natural to it . no , no , he who takes the name of god in vain , if not prevented , will at last be brought to swear , forswear , curse and blaspheme ; from merry lyes he will proceed to those which are pernicious : he who steals a pin , will at last steal a pound . what men allow when 't is in their power , and their duty to hinder , they are approvers of , and so guilty of the sad consequences that arise therefrom . to mak● youth abhor sin , it must be represented to them odious , vile , and in its own colours . justice 〈◊〉 d●eply to be printed in their hearts , and they to be made perfect in this rule , quod tibi fieri non vis alteri ne feceris , deal with others as you would be dealt by . now as there are many of a stubborn humour , and naturally inclined to mischief ▪ so admonitions ought to be used : and if this cannot serve , correction must be applied . indeed some parents are sometimes the cause of their childrens destruction ; like apes they so dally , embrace , and make so much of them , that they choak and stifle them . this unnatural tenderness ( i must so call it ) is so pernicious ; that they who are afraid of keeping a rod in the house to correct a child , sometimes see him drawn to the gallows for want of timely chastisement . this saying too often proves true , he who hath not a rod in his house for his son , keeps a rope for him . a wiser man than such , further saith , folly is bound in the heart of a child , but the rod of correction shall drive it off . this sparing of children is so far from being a sign of true love , that it is a strong demonstration of hatred or indifferency . let what solomon saith to this purpose be taken notice of , he that spareth his rod hateth his son , but he that loveth him chasteneth him betimes ; that is , in his childhood and infancy : yet this correction is used with different success ; some under it like wax by the fire , are softned and bettered , others like clay and dirt are hardened . on the other side , some parents , far from being too indulgent , go to an extreme of severity or cruelty . when children are chastened , it must be in measure , and with moderation , by fathers , not by hangmen . when god chastiseth his children , he doth it in mercy , and not in fury , to heal , and not to destroy ; his heart is turned within him . some are so unreasonable , that if they are vexed at any thing , and a child lies in their way , out of a frolick , or folly , this child who at that time hath done nothing amiss , must be beaten , and a father or mother will pass their anger upon him : a stranger so doing may happen to be excused ; for he is not obliged to the natural affection which a father and mother ought to have . in the case of the two harlots , she who was not the mother of the child alive , was content he should be divided ; but the tenderness of the true mother could not allow of it , she had rather lose him altogether , than see him destroyed : so that 't is more natural and pardonable for parents to be too indulgent , than too severe ; though i do not deny there ought to be a proportion between the fault and the chastisement . but before i pass farther , i must take notice of a thing considerable in it self , though it be not to the present purpose . how the case of the two harlots is an emblem of the difference between kings and tyrants ; kings are fathers of their people , whom they deal with like children whom they love , and are tender of their good , peace , and happiness : but tyrants care not for them only to serve their ends ; and let them sink or swim , 't is all one to them . but to return to the matter in hand , fatherly corrections ought to be inflicted seasonably : there is time and season for every thing : a chastisement as well as a word in season is very effectual , it must also be done gently ; for natural tenderness must not be forgotten . yet i do not deny , as i said before , it should be somewhat sutable to the offence ; and in this parents ought not to be actuated by any violent passion , only out of a desire for the childrens good . in a word , a rod in their hand is to be physick , to heal , and not poison to kill : and this is spoken to fathers more than to mothers ; because these last are commonly more inclined to tenderness than to severity : wherefore we see how god , to shew his kindness in scriptures , compares himself to mothers , oftner than to fathers , upon four accounts , of love , indulgency , allurements , and condescension . erudition , or learning is the third thing , i wish children to be put upon ; but it must be a learning proportionable to their capacity ; provided it be no prejudice to their health : for upon this account one is not to venture the substance for the accident , which yet i would not have to be understood of the two former , especially of piety , which includes a necessity to salvation ; for then i could speak in the words of that pious man , who being dissuaded from his study , and reading of godly books , as a thing contrary to his health , answered thus , for life sake i must not lose that for which i ought to live . nec propter vitam vivendi perdere causam . let them begin with reading , writing , and what thing else is fit for their age and capacity ; but parents must be able either by themselves , or others , to know not only the capacity , but also the temper of the tutor , or school-master ; for scholars have much of the nature of preceptors : and this i may give for a true observation of mine ( which i do not pretend to be of an universal truth ) upon several persons ; the reason is clear , for the fear which the one strikes into the others , makes these last study the temper of the former , to conform them●elves to it ; so that if those prove melancholick , or cholerick , these , out of fear or complacency , will imitate them thereby to become the more acceptable . and indeed how can a young man , apt to receive impressions , not fall into the temper of a man whom he is constantly with , and whom he looks upon as given him to shew good examples , as well as to give good precepts ; besides , that his temper and actions do creep , and insensibly , or unawares insinuate into the young man. the way of some , first to have a tutor at home , then send them to a free school , so to the university ; when they are fit for it , is often attended with success ; but as 't is usual almost in every thing to meet with letts and hinderances , in this it falls out so sometimes ; for at home often the fondness of a mother will spoil all , * accusing the tutor one time of too much severity , another of neglect , and another time for giving too hard tasks , so that a young boy who is not willing to be tied to his book , perceiving this , abuses it , and then there is no dealing with him . farther , in some schools except one hath a great care of him , he will neglect his book , and fall into a disorderly course of life , often running too and fro , which some masters will wink at for their interest , to perpetuate them in the school . as for the universities , there is often so much corruption , by reason of the great concourse of scholars , who debauch one another , one alone being sufficient to corrupt many , that instead of learning they sometimes forget ; and when they should improve themselves in vertue , arts , and sciences , they abjure all good manners , and become proficient only in vices . yet for all this , my intent is not to speak against the use of those things , because they are abused ▪ only , i desire the abuses so to be taken away , as to be reformed : for i am not so singular , and unreasonable as to condemn things setled by the advice of good and judicious men , by experience found to be useful and necessary : only , i point at some inconveniences which sometimes happen in 't , to the end they may be avoided . and seeing the best things are liable to be corrupted , i will never think the worse of schools , and universities , such corruptions creeping in through the fault of some persons and times : contrariwise , i consider them as seminaries of learning ; than the which , as yet , the wit and prudence of men could find no better ; therefore , mending what i said to be amiss , a tutor is very necessary in a house ; for being under the eyes of parents , he will the better mind his duty ; and his advices and precepts being strengthened with the authority and presence of parents , will have greater influences upon the scholar . in free schools there will sometimes be an emulation who shall learn best , when they who perform their duty receive praises and encouragements ; and the university breeding will be very beneficial , when the good orders of every colledge shall be put in execution ; for indeed universities are the center and spring of learning . one thing more i add in relation to schools , that when there happens to be an unruly and uncorrigible young man , 't will be the credit and interest of the master to dismiss him , for fear he should spoil the whole school ; for a little leaven leaveneth the whole lump . some masters have a pernicious method , which is also too common , to affect being formidable to scholars : obedience i know to be the ground which whole education is to be builded upon ; but i think a voluntary obedience , when it can be had , is much better than a forced one . fair means ought to be tried before one makes use of severity , and rigour ; but there are those who would have scholars to quake in their presence , and to fall upon their knees , and as it were , adore them . whosoever it is that teaches us any thing , we ought to honour and respect him upon that account ; yet i cannot approve to see extorted such respects , and in such a degree as are not due . this indeed is a very bad precedent to young men ; for when things which they ought not , are exacted , they are put in the way , and authorised to deny those which are due . i say therefore , that too great and unseasonable severity produces often sad effects ; they would fright young men into learning , instead of inticing them to it : this is the way to make them hate and abhor all manner of erudition . the first rudiments of learning are crabby , and bitter enough in themselves , without any farther mixture of gall and wormwood ▪ the will of men will be perswaded , but not forced : 't is as of the string of a watch , if it be wound higher than it should be , it will break . learning must be represented to them as a pleasure and advantage , and not as a wrack or a torture . difficulties ought to be cleared and levelled , and , as much as is possible , they should be led to it by a smooth way : yet for all this i know muses do not sit upon a level ground , but upon a high hill , so that none can go up without some difficulty : but withal , i say , they ought to be led up not through the steepest , or thorniest , but the easiest way , which will prove more pleasant and beneficial to both tutor and pupil . when there is a bad step , or any crabby pass , the young man should be cheared up , and encouraged , and not run him out of breath . i do not deny , but that 't is sometimes necessary to chastise them , specially some , whose temper requires it ; but i would have it done with moderation , and only when it is fit and necessary ; yet avoiding injurious and unbecoming expressions , and giving those blows , whereof the marks do remain so long after , not correcting them ad libitum , or out of a fancy , but when there is a just cause , and that as fathers , not like tyrants or hangmen . here i cannot forbear inveighing against those schoolmen , who have corrupted sciences , specially philosophy and divinity , which they have stript of their natural habit , and cloathed with a strange dress , under several barbarous names and notions , to make a monopoly of it to themselves ; many things in both philosophy and divinity were clear and intelligible , but now they have drawn a curtain about , and darkened it with phantastical terms and expressions , which signifie nothing but what they have been pleased to allow : this is the cause of many disputes and vain contentions , which since the year . or thereabouts have troubled the wit and quiet of men . the way of teaching youth in schools , is so well known , and so common , that it were in vain for me to speak any thing of it ; besides , that every one follows the method he thinks best , and it is natural for men to stand out in their opinion : yet i must say , that with some the ordinary method will not do ; but ways ought to be found out sutable to the young mans genius . sometimes conversation will be more effectual than reading and learning by heart , though by all means these must be used ; the young man is to help , for the school-master cannot infuse it ; therefore the scholar must take pains : however , i say there are some methods easier and better than others . when i speak of conversation and reading , i do not oppose , but distinguish one from the other ; and i would have discourse used sometimes by way of diversion . when a scholar is not in a humour , or disposed to learn one thing , then he must be put upon another ; or instead of making him learn with reading , one should teach him with telling , or take some other way to cheat him , as it were , into learning . but this is better done by a preceptor in a house , than by a master in a publick school . he , who at once hath but one or two to mind , can better take his time , and hath more leisure to study his or their temper , and accordingly order or alter his method ; but he who hath many to look to , hath generally one common way , which every one coming into his school is to submit to ; and certainly this cannot be alike fit for every scholar . i love to hear a young man asking the reasons of the rules and precepts given him by his tutor . it is recorded of cato , that as soon as he had received any document from his , he enquired after the cause of it : this is necessary ; for if things be committed only to memory , this may happen to fail , or else sometime they will be like a bird that whistles the tunes he heard often : so that put them out of their tune , they are gone , and silent ; or if the words of the things learned are changed , or out of place , though the sense remaineth , they are at a loss ; like those who ( when they begin to dance ) can do 't only in the same room where they are used to do 't ; or if they go about it in another end of the chamber , then presently they are out . the same it is of some school-boys , who if in the least they are put out of their ways , will hardly say any thing to the purpose , or speak three words together of good sense ; or if they do it will be by a meer accident . thus we read of a parre in rome , which in the days of augustus was ( as many more ) taught to salute the emperor with his ave imperator , which he said one day , as augustus was going by , who answered , i heard many such salutations : after which the bird said , oleum & operam perdidi , i lost my time and my pains : whereof the emperor took such notice , that he caused the master of the parret to be called to him , and gave him some tokens of his liberality . now the master never intended to teach him these last words ; but as the bird was dull , and did not learn well , often he complained he had lost his time , and his pains , in teaching of him ; which the parret remembring at that time , it came in as well as could be . and indeed some of these creatures take notice of words sometimes more than men do imagine , and can remember words which they heard but once . one day in one of the chief courts of europe , upon a discourse about parrets , made by a lady , who exceedingly commended her own , the queen desired to see it , and it was sent for ; and as soon as the cage was set down in the presence of the court , in the language of the country where this was , he said , let evil take the sluts who are the cause i am all wet . the truth was , it rained when it was brought through the streets , and the footman that carried it , spoke the same words which the parret did well remember . i doubt in schools are too many such parrets who superficially know something , but are not acquainted with the grounds and causes thereof . wherefore , to get youth the more willing to learn , i would endeavour to make them sensible of the great and many advantages which come by learning ; whereof the first is the informing of the judgment , and enlightning of the understanding , which to understand the better , one must know there is a faculty of the soul , called intellect , which is a door and inlet into the soul : for whatsoever objects senses do convey into the soul , they of necessity must pass by this , whose office is to hear , and to judge after examination : in the first part it is called passive , and in the second active : this intellect is as the eye of the soul , whereby she discerns true from false , which is its proper object ; as good from evil is the object of the will , yet as this last doth determinate her self according to the last dictate of the former , the notions of good and evil do necessarily fall under its serious consideration : for the intellect is as a judgment-seat at whose bar stand all propositions about things suggested to the soul , whether or not to be done , chosen or rejected : to the end , that after * reasons pro and con represented , it may pass a sentence , and take a final resolution . hence it is that often we see men so slow , staggering and unresolved by reason of scruples remaining in their mind ; which till they be cleared , and difficulties removed , they will come to no conclusion : so that comparing inconveniencies with advantages , and finding them of an equal weight , the predominant passion doth often intervene to make the scales cast on one side , so that a timerous man will not dare to undertake a thing for fear of dangers : but a bold man will venture through with this consideration , audaces fortuna juvat timidosque repellit . but this intellect hath its darkness and ignorance , it is naturally blind , because of adam's fall : for as promises to adam were not for him alone , but also were extended upon all mankind , so threatnings concerned all his posterity ; he was not as a private man , but a publick person , representative of all mankind : as therefore through his disobedience , he not only lost his supernatural priviledges , as holiness , righteousness , the image of god and innocency ; so all his natural gifts and faculties were thereby corrupted , and this depravation hath reached all his successors : no wonder therefore if the intellect of every young man is still involved in that blindness which is also much increased by the suggestions of satan , and other inward corruptions : the devil ever goes about to beguile it , disguising as much as he is able the true nature of objects , insinuating evil for good , falshood for truth ; so that many times it is miserably deceived in its judgments , especially about spiritual things ; in which operation the grace of god must intervene , and the morning star must shine till the sun of righteousness , being come to his noon , doth dissipate the clouds of darkness , and ignorance : therefore saith st. paul , the eyes of your understanding being enlightned , that you may know it : for in the new creation , as in the first , darkness is before light ; so that now god saith as he did then , let there be light ; and there is light ; or else man proceeds from one degree of sin of those expressed in st. iames , he is tempted by those objects which by his lust are received ; and by them and the enticements he is deceived ; after this , sin is conceived , then brought forth , lastly finished or consummated . although the mind be not so blind in , and ignorant of natural and humane things , as of divine and spiritual ; yet there is a great cloud drawn over it , which in some degrees may be dissipated by learning . in these days knowledg is not infused , but acquired with time and pains . we are not born learned , but we become so by degrees : though alas , if we would speak seriously , and come to an examen of our selvs , we would say with a wise man , hoc unum scio quod nihil scio , one thing i know , that i know nothing ; for indeed , what we are ignorant of is much more than what we know . i will say farther , that the most learned man in the world hath but a superficial knowledg of things : nay , more than this , let a man never so much have studied a question , one or other coming after him can have such notions of it as the other never thought upon . amongst grecians , when sciences first of all came out of egypt , the bravest wits suffered to be called magi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisemen ; then after some proficiency with pythagoras , they took the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 philosophers , friends or lovers of wisdom ; and when they were come to a higher pitch of learning , they would with socrates be called rhetores , speakers , or men discoursing of wisdom : that is , the more learned they did grow , the better they knew their ignorance . 't is an observation made of solomon , that first he calls himself king over israel , then king in ierusalem ; and for once he calls himself king , three times he takes the name of preacher , to shew that the nearer he was drawing to god , and the more he was looking upon himself , the humbler he was . just as when a man goes down a river , he can see the bottom of it , and thereupon hath great thoughts of himself : but when he comes to the main sea , he can discover no bottom there ; all are abysses and depths : then he sees the vanity and lightness of his former thoughts . indeed learning , except it be sanctified , makes a man swell with pride , knowledg pusseth up : hence it is , that as corruptio optimi est pessima , nothing is so insufferable as the pride of a man of learning ▪ because wanting experience of the world , he commits many absurd errors : indeed he is altogether impertinent ; so that having conceived a high opinion of his learning , though it be in imagination more than in reality , slights all the world , as if they were ignorant and fools : looks he on others as did the pharisees on the people , but this people who knoweth not the law are cursed . if such a scholar ( as now we speak of ) once out of his study goes into company , either he will act many tricks of pedantry , or else be as mute as a fish ; he can hardly speak of any thing but books , of logick , metaphysick , &c. without any consideration , whether it be sutable with the company he is in ; and yet in whatsoever he saith , would be accounted an oracle , applauding himself , and desiring to be applauded by others . an empty vessel makes a sound , when a full one makes none ; an ear full of corn hangs down , when that which is blasted , and hath nothing in 't looks up and stands upright . i must not omit a reason why learning instructeth ones understanding , because it teaches us to know things by their causes , effects , de●initions , descriptions , and attributes ; so that the intellect being so well informed , will hardly admit to be imposed upon by any sophistical arguments ; for thereby he is put in a capacity of discerning right from wrong , and acquainted with the several methods and ways , even with some rules ( which seldom admit of any exceptions ) not to yield to any probable , likely , and specious words and expressions to be defrauded of the knowledg of truth . a second benefit of learning , is the good influences it hath upon the will , not so much immediately as by the means of the intellect , which being so well informed , as we said , will conform her self to his last determinations : for though the will , which is a most free agent , doth suffer no co-action , nor violence , yet it is moved , inclined , and persuaded . learning doth also afford us help , and rules , how to master our passions , though not always , yet oftentimes , when they would break out with violence and impetuosity . in man is , that which is called the inferior part of the soul , wherein under the appetites irascible and concupiscible are that we call passions , which all men are subject to , though some more , some less , the best and wisest of men strugling against , and striving to bring them under . vitiis nemo sine nascitur , optimus ille est qui minimis urgetur . — now these passions are seated in the heart , wherein reason ought to preside , and sit , as a queen ; which if things were in a due order and subordination , all passions ought to obey , and be subservient unto : but this part of man is much sensible of the sad effects of adam's sin . for as through pride and infidelity he disobeyed his god , so his natural affections are become rebellious to him , tyrannizing the best part of his soul , and sometimes usurp that power , which they ought to submit to : for as they are in the most brutish and sensitive part of man , so 't is harder to rule them . god , who is able to subdue all things unto himself , and who in the day of his power , from unwilling , makes us a willing people , when he pleases , doth curb , tame , break , and bruise those unruly and inordinate affections , let them be never so stiff and stubborn ; wherefore the best remedy for those who are much subject to these disorders , and who desire to be rid of them , is to address themselves to god for his assistance , who can bring every thought and affection under to the obedience of the lord jesus christ. after this , humane learning is of great use and advantage ; for thereby we are not only acquainted with the nature of the distemper , but also are taught the best and most sutable remedy , and the fittest way to apply it . men who are acted by sensual principles , aim at the satisfaction of their senses ; but they who have learned and felt the corruption of these , will fence against , and bridle them . not to be hindered in following the dictates of reason , they will know how these passions make us like unto brutes , which infinitely we ought to differ from ; specially by reason of our immortal souls , created after gods image and likeness . philosophy can teach us the vast difference , which god in his mercy hath set between us and brutes : whether it be in our principle or in our end ; whether in our essence or existence : and though as to the matter , there be some conformity , as to the form there is such a disparity , as between mortal and immortal , corruptible and uncorruptible ? how many examples can history afford us , of those , who having prostituted their reason , and inslaved themselves to their passions , were brought to troubles and miseries : and as we see , that in states , when those , whose duty it is to obey , take upon them to govern , all things go into a confusion . so when in man passions are exalted above reason , nothing follows but disorders , mischiefs , and unavoidable ruine both within and without . i need not to mention any of those precepts and rules , which divinity teaches us upon this subject . scripture which is the fountain of it , is full of arguments to that purpose ; and any one who exercises himself in the reading thereof , will upon this account , find a great deal of help and comfort therein . divinity , which as i said , is derived from thence , doth much enlarge and explain it , and affords us the best directions we can wish for to master our passions . but to proceed to another thing , of all humane sciences , moral philosophy teaches us best therein ; she wants no motives , incentives , precepts , rules , and examples , to bring us to it . by the help of these , great men of antiquity , as socrates , alexander the great , scipio , cato , and many others , made their chastity , patience , constancy , temperance , and other vertues so famous : for having found out by the light of nature , and the rules of morality , how necessary it was for them to conquer their passions , they undertook it with success , and forced their enemies to admire and love them : and amongst all these examples , there is hardly any but was a learned and understanding man : the conquerors themselves , as alexander , caesar , &c. were so ; the former having been carefully instructed by his tutor aristotle ; and caesar's commentaries shew what a manner of man he was . one day , aristotle being asked , what a difference there was between learned men and unlearned ; such , said he , as between the living and the dead : being of opinion , that a man without learning is a statue more than a man. and now i am upon this subject , i must shew how beneficial learning is ; sure i am , 't is necessary to many , and convenient to all ; it doth enrich the mind , rectifie the will , regulate affections , quickens and perfects natural parts , and is an ornament to the whole man , whom it doth fit and dispose almost for every thing : but this is most certainly true , that it is neither a burthen nor a hinderance to any . and first , if i consider it in relation to a man in his retirement , when he is far from company , and wants conversation , then he hath reading and meditation . sometimes ones affairs will call him into the solitariness of the country , or his distempers will keep him within doors ; whilst those who love hawking and hunting only , want hawks and hounds ; and others who love nothing but gaming , want money or company : he will not want entertainment , he can converse with the dead , who sincerely , and without fear or flattery , do condemn vice , and commend vertue ; without stirring from his study he can know the world , without any danger he can see battels , breaking and overturning of kingdoms : so that whilst others do not know what to do when their sports fail them , this is content , and satisfied , and with one may well say , non minus solus quam solus , i am never less alone than when i am alone : for in his book he will find the company and experience of great men who went before him , examples to be followed , and dangers to be avoided . moreover , is a man in any company ? he is able more or less to discourse upon most matters ; and is he obliged himself to entertain company in his own house or elsewhere ? he hath stock and variety to do 't : and a traveller , if he be learned , is a fit companion for any honest and vertuous man he meets with ; of whom one finds abroad a great variety . i hope no body will deny , how every one who is to speak in publick , if it must be well done , hath occasion of some learning . a lawyer who desires to be eminent , must be versed in rhetorick to give a form to , and set his speech in order ; and understand something in logick to deliver his reasons and arguments in a due method : learning can afford him many things to enrich his discours● , which rules of rhetorick will make more elegant , more pathetick , and persuasive , and will perhaps render him more eloquent if he hath any disposition towards it . a divine , who in the pulpit is almost every day to instruct , correct , convince , and persuade ; how can he teach effectually , and move affections with success , except all arts and sciences , which are servants to divinity , do afford him plenty and variety of matter : people will respect and esteem their pastors for their parts : learning and abilities by which respect they are disposed to give ear to , and follow exhortations and directions they receive from them : daily experience teaches us how unlearned and ignorant preachers are not much followed , and it is an effect of god's anger when he takes shining stars and candlesticks ( for so the scripture calls ministers ) from a people , and gives them ignorant teachers . these , who being unstable and unlea●ned , do wrest scriptures to their own condemnation . in a word , solidity and elegancy of a sermon , and eloquence of a pastor ( which things receive great help from learning ) are ever acceptable to heaters , and necessary to a preacher , who is to make good his cause out of scripture , nature , reason , authority , &c. and to defend it from the cavils and sophistry of his adversaries . statesmen also , when they sit at a council-table to make their proposals , ought to back them with reasons , confirm them with examples and precedents , and to refute the grounds of contrary opinions . in their treaties with foreign states , how nimble , wise , and circumspect ought they to be , to elude the designs of others , and to carry on their own : when any league is to be formed , or dissolved , manifesto's to be published , and so many intrigues abroad and at home carried on : and in the management of all other state a●fairs , how beneficial will it prove to have a good pen used by a good head . histories afford us examples of those who through learning were so fitted for publick employments , that almost as soon as they began , they made themselves famous therein , some in politicks , others in martial affairs . the same i may say of every private gentleman , who being a man of estate and interest in his country , hath ground to hope for being chosen a parliament man , where almost every day , when they sit , have occasion of making tryal of their parts and learning , whereby they are cried up , come to be leading men in the house , and so are taken notice of , the whole nation over , and become necessary to court and state. though as yet i have not named physitians , i suppose none will deny that learning is necessary to them ; and though i know the practical part is that which is required most of all , this is certainly much helped and made easier by theory : and indeed of all professions this of physick requires reading as much as any . the object is so noble , hath so many dependencies , and is of so vast an extent , that it requires the whole man , and the whole life of man ? how many thousands of distempers is the body subject to , whereof they are to know the signs and symptoms , the causes , effects , and remedies ? what a study is that of the temper and constitutions of men which they must know , and several circumstances to be observed by them ; then the number of books concerning their profession , which at one time or other , 't is fit for them to read , written in arabick , greek , latin , and several other languages ; surely their task is great , seeing that , according to what says one of the fathers , adam through sin hath l●ft the soul of his posterity to the care of divines , their body in the hands of physicians , and their goods and estates are committed to lawyers . therefore there is no doubt to be made , but that learning will prove a great advantage to old and young , doctors and scholars , and to every one according to his capacity : it is then necessary betimes to put children upon it ; there being so † long a course to run , and the life of man being so short . amongst heathens learning was so considerable , that one of their sects accounted it to be the chief good of men : as others declared themselves for vertue . st. paul desires to be delivered from unreasonable men : the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without topicks or logick , to shew that this art or science which is the door into all the rest , is essential , or at least necessary to man as such ; reason being an essential principle of humanity . hitherto i specified nothing of what books , arts , and sciences youth are to be taught ; because in my discourse about learning , i have been drawn to speak of that which is proper and necessary to men of all ages . indeed to treat of this exactly and methodically , i ought to have made a distinction of ages , as childhood , infancy , &c. but as in so doing many things had fallen under consideration , which are not of my purpose , i thought fit to wave it till now , when i intend in few words to tell my mind of it . first , i know that not only every nation , but also almost every school , and every particular preceptor have different ways and methods , and read some different books , excepting accidence , grammars and dictionaries ; which though , as to the substance and rules they be every where alike , yet they are digested and compiled in a different way ; so that every nation hath these fundamental books particular to her ●elf : but as to classical authors , they use very much the same every where ; the choice which hath been made of them being universally approved of , and with good reason too ; for they are the productions of as sine wits as ever rome had , i mean the poets ; as ovid , virgil , horace , and * terence ( though an african ) with plautus , &c. for the latins : hesiode and ho●●● for the greeks . for prose of the lower orb , corderius , vives , erasmus his colloquies , then quintus curtius , florus , iustin , caesar's commentaries , and of a higher form for poets , lucanus , iuvenalis , persius . for historians , livius , suetonius , c. tacitus , plutarch , and several others , all which i may reduce under the notion of humaniores litterae taught in schools to several forms , besides , fables , whether poetical or moral , as ovid's metamorphoses , aesop's , and others . but there are some nice spirits , who would have the use of these books forbidden only because they are the works of heathens ; yet i think they ought to be satisfied , considering they are universally used amongst christians : but i add , they are not made use of upon any account of faith or religion , but only for the wit , learning , language , and sometimes good morality , found in them , and for want of better in that kind . in all this , i would have them to proceed by degrees , as first of all , being perfect in their accidence and grammar , to turn english into latin , and to learn by heart some of the works of the fore-named poets , with the english of it , or else if that be too hard to begin with cato's disticha de moribus , or verini di●ticha , because , besides the tongue , they may therein learn very good sentences of morality : all this time i do not exclude the private exercises they ought to make in their studies , when they are come from school ; for having done the task required of them in the school , they may , and must fall upon reading of some history or other good book , whether latin or english , commended to them , or of their own chusing . poetry they ought not to neglect , specially they who have any genius towards it ; and therefore they must exercise themselves in all manner of verses , whether exameter and pentameter , sapphick , asclepiade , phaleuck , iambick , choriambick , or others ; for thereby they will attain to a greater facility of understanding latin poets , who expressed themselves in those kinds of verses . in all this i wish , that as the school and age do bring the young man's parts to maturity , so tutors would advance their lectures . i said before , those ought not to neglect making verses who are inclined and disposed towards it ; such as ovid , who saith of himself , quicquid conabar dicere carmen erat : and it had been pitty his father had prevailed with him , when through hard usage he extorted this promise from him , parce mihi genitor , post hac hand carmina condam . as to cicero for want of this disposition he did better to follow the prose wherein he so admirably well could express himself , and leave off his — o fortunatam natam me consule romam . in the mean time i wish them not to neglect the tongues , or school languages : first , the latin ; i know all this while they have been learning of it ; but i desire the purity , the idiome , and the critick part , and as much as can be to perfect themselves in 't ; for most ancient authors have written in this tongue , which is the door of sciences , and the universal character , whereby all nations may understand one another , it ought to be loved not only for the use and necessity , but also for the beauty and elegancy . hence it is that some call it lingua regina , the tongue which is the queen of all the rest . the difficulty of this consists in speaking . then the greek called lingua copiosa , because it abounds very much in words and expressions ; and for the composition of words , none is so fit as this . many good books are written in 't , out of which the romans borrowed part of their learning : and once at athens , which was the great school of the world , all arts and sciences were taught in this tongue . cicero himself was there to learn it : this is of a great use , specially to divines , to understand the septuagint , or interpreters , but chiefly the new testament , originally written in greek . when st. paul did write to the romans it was in greek , though he knew well the latin tongue , which he spoke when he was amongst them : the knowledge of tongues being one of the gifts which god had bestowed upon him . this he expresses when he saith , i speak more tongues than you all : this is also a tongue necessary to phy●itians to understand the works of hypocrates , dioscorides , galenus , and others who have written in 't ; besides that , most parts of man's body , great many diseases , and the names of several drugs are expressed in that language ; the difficulty of this consists in writing . the hebrew tongue , called lingua sancta by reason of the many holy things written in 't , is very necessary to divines for the understanding of the old testament , which is originally in this . in the confusion of languages , at the building of the tower of babel , this remained in the house of one heber , whence i think it was called hebrew ; besides the reason i already mentioned why it is called holy , there may be this , that it contains no unhandsome or unbecoming word , but it doth express things in terms very decent and modest : where there is a question about a text , or the true signification of a word , to be able to discourse of it , one must be versed in the original , which also hath a peculiar idiome , and a singular energy , which it loses in part , being translated into other languages : furthermore , if one hath a mind to understand the targums , talmuds , and other rabinical writings , he must be skilled in the hebrew language , out of which most other languages , whether antient or modern have borrowed something . under this i comprehend the samaritan , whereof the letters differ only in figure from the hebrew , we have only the pentateuch , or five books of moses written in this ; the difficulty of it consists in reading . the chaldaic language will also prove useful and necessary to divines , not only by reason of the affinity it hath with the hebrew , of which it is a dialect ; the character of both having the same name and figure , but also by reason of the paraphrase written in that language , which was necessary for the understanding of the text after years captivity ; for the people born in babylon and other places of chaldea , wherein they were dispersed , being forced to speak the language of their masters , forgot their own ( for here it was not as in egypt , where they were altogether in the land of goshen . ) after they had leave to return home , this paraphrase was compiled to make them understand the text , as i said before , which came to be of an authority almost equivalent to the original . hence came that affinity , and some mixture of both ; and there is whole chapters in this tongue in the prophesie of daniel , some verses in ezra , and elsewhere . the syriack , which is derived from the hebrew and chaldaick , or as others think , is almost the same with this , only of a different dialect , is also necessary , because of the version of the old and new testament made into it ; which compared with the hebrew , gives a great light to the sense of the text , and much more in relation to the new testament ; for this in iudea was the common tongue in the days of our saviour , and of his apostles ; wherefore , in several places of the gospels and epistles , we find several idiomes and phrases of this tongue , which are no ways proper to the greek ; so that 't is thought the evangelists ( except st. luke , who specially well understood the greek tongue ) conceived first in syriack their gospels , and then put them into greek . this syriack then was their mother tongue ; so that true hebrew was not commonly understood ; as appears by this , that our saviour on the cross , crying out eli eli lamma sabactani , the standers by amongst them , the inhabitants of ierusalem being the greatest part , did not understand it , but said , he calls for elias ; and the rest said , let us see whether elias will come : which words could not be pronounced but by jews , who were acquainted with the name and history of elias . the arabick tongue is very considerable upon the account of her antiquity and usefulness ; for it did not only begin to be known in the days of ismael son of agar , who went into arabia the desart ; but it was so after the confusion of tongues at babel , when sabi , a nephew of cham , went into 't , whence it was called sabea . that people called arabians , have been careful to keep it from mixture with other languages ; for they had no communication with other nations . hence it is that they call themselves the best gentlemen of the world ; their blood in matter of alliances having not been mixed with other people : they have gotten the name of being the greatest robbers in the world . this tongue is very copious and easie to be learned , there being but few rules , with fewer exceptions : this , as i said , is of great use to divines , not only by reason of the affinity it hath with the hebrew , but also because of the traduction of the bible into it : which compared with the original , gives a great light to the text. all books of mahumetan's super●tition are written in 't , as well as the alcoran ; in all their services they use it ; and where they have schools , they learn it , as here we do latin and greek . it is also useful to physicians , because there hath been of that nation great men in that profession who have written in that language ; besides those books which are extant about other arts and sciences , as mathematicks , politicks , historical and chymical . other tongues there are , which , if a man's genius inclines him to learn , he will find help and pleasure in 't ; but these i think to be the chief and most necessary to be learned in schools , which indeed for the most part are commonly taught in them . but i must leave off speaking of tongues to reassume my discourse where i left it , when i began to fall upon this subject . i would have the young scholar to be put upon declamations assoon as he is fit for it ; this will not only try , but also improve his parts ; for then he must read books to get a stock upon occasion : and also this will give him confidence to speak in publick , which he will endeavour to do to his credit : herein he can be much helped by rhetorick , whose end is to persuade ; therefore he must perfect himself in all the common places thereof ; whence he may learn invention and elocution , of which the first will afford him matter enough for the subject he shall have in hand ; and the last can teach him a way and a method how to dispose of it into a good order : then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and figures will be an ornament to his discourse , whether it falls under the genders demonstrative , deliberative , or judiciarie , to state well a case , then ground it upon solid reasons , neatly delivered , and in a good language and to have the way of conciliating or getting the good will of judges and hearers , are certainly the essential parts of the art of oratory . by these means the two great orators , demosthenes and cicero ; the one among the greeks , the other amongst the romans , spoke so often with the good success which every one knows : this can enable a man not only to speak in publick , but also fit him with dexterity , privately to manage a business . logick will teach him to speak categorically , and in few words to say much , to put an argument in form , and to know the fallacy of those made against the moods of every figure , and all manner of sophistry : there he may learn what is an ens rationis , what universals , what substances , accident , and other predicaments are : in a word , dialectick can give him a taste of all other arts and sciences , this being the right door into them all . natural philosophy can instruct him of the principles of natural being , and of the natural body it self ; besides all things in 't , from it , or relating to it , the subject of generation and corruption so necessary and useful to be known ; and the matters concerning the soul may therein be cleared to him . this is necessary to physitians , specially , according to the maxim , vbi desinit physicus ibi incipit medicus . metaphysick treateth of supernatural things , that is , in comparison of those relating to natural philosophy , therein one shall hear of ens transcendens , essences of things , unum , verum , bonum , and several other things very obstruse , except they be judiciously and methodically cleared . hence is the next step to divinity ; for , vbi desinit metaphysicus , ibi incipit theologus . ethicks direct how to guide our actions and rule our passions ; it makes vice odious , and vertue lovely ; it resolves several dubious cases , and represents the four cardinal vertues to be followed by us , justice , fortitude , temperance , and prudence are therein set forth in such a dress as is able to make us strive to attain to them . in a word , hence are derived the good precepts of what is called morality , which ( specially those of prudence ) are of great use to statesmen , according to the saying , vbi desinit ethicus , ibi incipit politicus . history also must be known ; it hath two parts , one called natural , which is a general collection of the particular works of nature ; the other is civil , and this is a collection of the life and works of particular men ; chronology and cosmography , both depending upon natural history , are the basis and foundation of that we call civil : they afford the circumstances of time and place , without which nothing can be done , or preserved in order . natural history relates to the productions of nature , as the civil to the actions of men . indeed it is an uncertain , difficult , and almost unpossible thing for modern authors to examine the motions and accidents of former times , to find out the natural inclination of persons whom we never have seen or known , to declare the unresolvedness of a councel we were never called to , to dive into the secrets of a prince , whose confident we never have been , and to describe things unknown : wherefore the best is to find historians who lived in the times when things related were acted , and were well acquainted with the things they did write : yet the thing shall still be liable to exception ; namely , that such writers have perhaps been partial , and may be mis-informed : nevertheless , although such an history be defectuous in her circumstances , yet it is solid in the main , and as to matter of fact relating publick actions of times past . the study of history is very beneficial to all sorts of persons , 't is instead of learning to the unlearned , and supplies some , not only with knowledge , but also , with prudence ; several other things are merely speculative , and for theory only ; but this is altogether for practice . politicks and morals are two of the most practical things that are ; for what speculations they contain , do rend only to lead to a practice ; yet this goeth further , for it contains the effects of what they only shew reasons for ; it is not satisfied to give rules , as they do , but also strengthens them with precedents , and illustrates it with examples . in the reading of it we make a reflection upon the manners and actions of good and evil men , and observe therein that which kept order in corporations and societies , and what caused disorders in them ; whence are drawn judicious consequences of what is to be done or avoided , whether in publick or private : out of this morals and politicks are derived . further , history is so pleasant , that every one delights in 't ; for it contains many things to ex●ite the curiosity of men , and is free of those crabby things and difficulties which other sorts of learning are attended with . other sciences are sometimes subject to decay : but on the contrary , this is renewed every day by the access of new matter and transactions ; so that 't is so far from losing any thing of its lustre , that it is increased every day : which advantage she imparts to those who are acquainted with her ; for by her help young men grow old in experience , without any decay of strength ; and old men go back to their younger da●s , and lose nothing of their wisdom . whensoever history gives us councels , it declares the events of it , and all actions it doth publish ; one way or other it makes known the motives and causes ; so that we may perceive thereby , which either prudence or hazard had nearer influenc●s upon great events . in a word , there is such a variety of things pleasant and profitable , that he who will not value it must be thought to have forfeited common sense and reason . but the great and general advantage we get by history , is the experience of so many ages , that so we should enjoy the fruit of other mens labors , be wise at their own costs , and receive benefit from every thing they have done , whether bad or good , avoiding them in one , and imitating in the other ; having marked to posterity , and as it were , set a buoy to warn us from dangers and places , where others have been dashed or sunk . this commendation of history i can conclude no better than with what the emperor basilius in his excellent instruction exhorted his son leon to follow , when he should come to the empire . son , neglect not the reading of ancient histories , for without pain you may find therein that which others have collected with mu●● labour ; you can learn what virtues made some to be honest men , and for what vices others were accounted wicked . in it you may observe all the differences of humane life , and how many changes all things are subject to : the inconstancy o● worldly affairs will appear to you , and the notable falls of the greatest empires of the world : in short , you may observe how bad actions ever are followed with some punishments ; and how good ones at one time or other are attended with rewards : so that you must avoid the first for fear of falling into the hands of divine iustice , and give up your self to these last to deserve the rewards which infallibly you shall receive . nothing can be added to these instructions , which deserve to be written in letters of gold ; but i must say , that histories are to be read with some caution ; for most are censured for one thing or other , there being nothing perfect in this world . cornelius tacitus , who thought amiss of providence , doth nevertheless flatter vespasian , with being a minister chosen by the gods to work miracles , and give sight to a blind man , and health to one who was sick in the city of alexandria . in which two things , as one saith well , he contradicts himself to become a flatterer : this makes tertullian call him a forger of lies . others do shew themselves partial thus , by reason of jealousie between plato and xenophon : this last speaks ill of menon , because he was plato's good friend . so because herodotus had been ill used by the corinthians in his writings , contrary to truth , makes them run away in the battel of salamina ; so he omitted some things tending to the commendation of that people which might have been an ornament to his history . amongst the rest , the solemn prayer of the corinthian women to venus , to the end she would enflame their husbands hearts to the battel against the persians : and because salustius was an enemy to cicero , he passes by the honour done to him after the suppression of catalina's conspiracy . this vice thucidides is cleared from by marcellus in the history of his life . the same herodotus and others have written some fabulous and false things , not out of any desire they had so to do , but for want of a true information : indeed to make credible a history , it were to be wished , that he who writes it had been present to the actions he mentioneth , or had heard them from those who were present ; and yet he must not indifferently make use of every ones notes , but chiefly of those , who being concerned , are able to declare the causes , councels , and ends aimed at ; which qualification makes me esteem thucidides in the athenian wars : and to speak the truth , ministers of state are the fittest men to write histories , or at least to furnish matter for it ; for they are acquainted with the true estate of affairs , the grounds , deliberations , secret and underhand treaties , and with the will and interests of their princes ; but either they have no time to do 't , or else dare not , thinking it not fit nor safe for them . lastly , most are partial for their nation or themselves , and then say nothing to the advantage of their enemies , but what is not possible for them to conceal : 't is as when the children of israel had no cutlers amongst them , they were forced to go to the philistines to whet their knives and swords , who were sure never to set them the right edge ; so either they will be silent of the brave exploits of the enemies of their nations , or derogate very much from them to lessen their own losses , and make greater their victories : upon this reason i judge of annibals transcendent merit and warlike capacity : for if livius a roman could not avoid to speak well of so dangerous an enemy of his country , what had it been if we could have seen his history written by a carthaginian . as for divinity , for certain the more one knows of it the better it will be ; yet because every one's genius and calling doth not require to be a doctor of it , i must shew how much is necessary for every one to know . first , it is required all should be instructed in the principles of religion , common to all nations ; namely , that there is a god , who is the first cause of all things , and hath his being from from himself , and so through the articles of christian reformed religion , as they are set down in our confession of faith and catechisms , whether they be the churches , or of particular men , as ball 's , perkins's , which is one of the plainest , clearest , easiest , yet as much methodical as any ; and of primate vshers , which is an excellent one , but for christians of a higher form ; the assemblies catechism is full , intelligible and excellent . then they must be versed in scriptures , because their faith is to be built upon 't ; wherefore they should have at hand one or two texts at least , to ground upon every article of their belief . in a word , i would have every young man well principled , and so well grounded in his religion , that according to the precept of saint peter , they may be ready to give an account of their faith to every one that asks it , not only declaring what it is that they believe , but also giving their reasons and proofs for it , and answering objections which others can make against it ; for 't is not enough to assert , but also one must defend his religion , for fear , when he goeth abroad , he should be moved and shaken from it . having affirmed that we ought to be versed in scriptures , because our faith is grounded thereupon , and it being known , how in some places they contain things difficult , and above any ordinary capacity , i think it necessary to enlarge more up●n this , the more , because the simple and ignorant ought as well to know what they believe , as the greatest scholar ; every one being to answer for himself , and to be justified * by his own faith , waving here the great question we have with the roman church , concerning reading of scriptures by common people , which is not only lawful , but also necessary for them . david bearing this testimony that it makes wise the simple , gives knowledge to the ignorant , opens the eyes of the blind , and many things more to this purpose . i say , scriptures contain things necessary to be known ; first as to the substance , that there is one god the maker of the world , and of all things therein , and that he is the preserver thereof ; all what he saith we must believe to be true , and in him we ought to trust and put our confidence : although there be but one god in nature , yet there are three persons , father , son , and holy ghost , co-essential in nature , co-eternal in time , and co-equal , or together equal in power : these persons are distinguished , not divided : amongst them is an order without confusion ; the nature is spiritual , and consequently immaterial and uncorruptible ; simple without any composition , whether metaphysical of substance and accident , physical of matter and form , or moral of act and power : it is infinite , eternal , unchangeable , and independent . now this god is known to us in his nature , attributes , whether incommunicable , such as we named just now , or communicable as are his justice , goodness , mercy , and wisdom ; whereof he is pleased to impart some drops to his creatures ; and in his works which his word doth inform us of , either explicitly or by clear and necessary consequence . now therefore that there is a god , in * whom we live , move , and have our being , w●o † is a rewarder of all men according to their deeds , who having made the world , formed man after his image ; and that man through his disobedience , infidelity , and pride , fell from that estate of innocency and integrity , wherein he was created , which not only brought guilt upon him , and all mankind , but also punishment and misery consisting in death , of afflictions , natural , spiritual and eternal ; insomuch that thereby we are all fallen into temporal , and become guilty of everlasting pains and damnation , out of which we cannot be delivered by any strength , wisdom , or capacity of ours : th●refore , god out of his wonderful and infinite mercy , promised a saviour , from time to time , renewed the promises , sealed and confirmed them by several types & figures , who would come in the fulness of times to satisfie his justice , appease his wrath , make a full expiation for our sins , and reconcile us to god : this saviour was to represent our person , put himself in our place , and suffer the pains and torments we had deserved . because humane nature had offended , he was to be a man , otherwise it had not consisted with the justice of god to punish that nature which had not sinned ; and as farther it was necessary he should be a man to die , so he was to be a god to conquer and overcome death . in three words , the substance of it is , that there is one god , and that through the fall of adam we had been all damned , if god had not given us a saviour . the knowledge of these things is necessary to salvation , and except we believe it we cannot be saved : now all this is clearly and intelligiby expressed in scripture ; so that any ordinary capacity may easily be brought to understand it , and this we call necessary to be known as to the substance . under the old testament , to know and believe this was sufficient to salvation , for their faith was extended upon a messias to come , and not upon one already come ; so that till the time of the declaration , who this saviour was , the object of their faith was an individuum vagum , and they were in the dark who that particular person should be . wherefore iohn the baptist confesses his ignorance in this point , when he saith , as for me , i knew him not , but he that sent me to baptize with water , said , &c. hence it is that he sent two of his disciples to ask him , art thou he that should come , or do we look for another . he knew him by the spirit 's descending and remaining upon him . this was the characteristical note . but now there is a second thing necessary to salvation to be known by all who lived since the coming in the flesh of our saviour , and under the gospel ; and this is necessary as to the declaration , namely , that the saviour promised , prophesied of , and typified , is that particular person jesus christ , both god and man , son of the virgin mary , born in bethlehem , in the days of herod ; and when by the command of caesar augustus the world was to be taxed : in a word , the same that was conceived by the holy ghost , born of the virgin mary , suffered under pontius pilate , was crucified , dead and buried , and who did and suffered all things mentioned in the gospel ; and in few words , contained in the apostolical creed . this same we ought to believe to be our only saviour and redeemer , whom we ought to rely upon , and put our trust in , apply him to us by faith ; and except we know and believe this , there is no hope of salvation for us , as scripture doth fully and clearly declare ; so that this principle may be infused into the meanest capacity . si christum discis nihil est si caetera nescis , si christum nescis nihil est si caetera discis . but in the third place , there are some things contained in scriptures , concerning which the spirit of god hath not been pleased clearly to reveal his mind to us . as revealed things belong to men , so secret things belong to god , which we must not pry into , nor presume beyond what is written . prophecies are certainly dark , till they become a history ; for to understand them before they are fulfilled , one must be endued with a prophetical spirit : besides prophecies , there are other points attended with many difficulties which doctors themselves labour and study very hard to understand . such are the ways and manners of things : that things are , is a matter of fact ; and after god hath said in his word they are so , it admits of no difficulty out of this principle , that god is the god of truth ; but the manner of things is that which breeds scruples , the word being either silent or dark about it . as for instance , that there is one god in nature , and three persons , scripture doth clearly set it forth in several places : and if this truth be obscure in one text , some other place of scripture will clear it , it being proper to scripture to explain it self by it self ; yet how this unity and trinity can consist together : though learned men be able to apprehend , yet mean persons and low capacities are not capable of it : so is the mystery of incarnation , how the second person who hath divine nature can assume humane nature , and yet the father and holy ghost who have both divine nature should not be incarnated ; and again , how both natures can be united in one person and the idiomes and proprieties of every nature should not be united ; but every nature should retain her own attributes , without mixture or confusion ; yet this we know to be true , but cannot dive into the manner how this is done . there are also other things , as the day when the great judgment shall be , and where it is to be , and what places heaven and hell shall be in , which arise from vanity and unnecessary curiosity . other questions there are , which men ought not to dispute too much about ▪ because they are somewhat problematical and good and learned men do differ in their opinion concerning them , as may be this : whether there will be degrees of glory , and whether this world shall be changed , as to the substance , or only in the accidents ? all which points scripture is not so clear about , as it is in others , because the two first i named are necessary to salvation ; and these are not , so that a man may very w●ll be saved without knowledge of them : and though they are beyond the reach of ignorant people , it will be no hinderance to their salvation : because whatsoever is necessary to be known in order to it , is plainly and clearly set down in the word . and to make this be understood in few words , there are three parts of divinity ; the first called dogmatical , or didactical , explains ; the second practical , for the practice , applies ; and the third polemical , for dispute , decides ▪ it is necessary to salvation to know the two former , but not the last . if any one who understands latine hath a mind to some methodical insight into these things , he may read some systeme or other of divinity , as may he wollebius , which is compendious , but excellent : wendelinus is very good , specially in the polemical part , altingius and others . having shewed what is necessary and convenient for youth to know ; i must not forget to bring them to the knowledge of themselves : know thy self was a great lesson amongst heathens , which to do , is a great duty incumbent upon christians : therefore , whether a man considers himself in his essential parts , soul and body , he ought to understand the duty of both , and to apply both to some good and honest exercise ; or whether he doth reflect upon the whole as he is a man , that is the most excellent of god's creatures : he must endeavour not to degenerate from this excellency , specially seeing every creature hath some particular quality , and every quality of them all , ought to be found in man in a higher degree of perfection : and indeed the knowledge of these creatures should lead us to our duty : at their first creation they were all for the use and service of man , but he having rebelled against his maker , other creatures have so dealt with him . now there are of three sorts ; some still are serviceable to man , as horses , dogs , &c. others hurtful to him , as all ravenous and venomous serpents , vipers , wolv●s , tygers , &c. others are as hyeroglyphicks to him , the dogs returning to his vomit , the sow to her wallowing in the mire , the asse's knowing his owner , and the ox his masters crib testifie against his ungratefulness . the stork , the crane , the swallow , knowing their appointed time witness against his obstinacy in evil ways . other creatures give good examples , some of piety towards their parents ; as the stork which carries and takes care of them when they are no longer able to flie : others of charity to their young ones , as the pelican bleeding himself for their sake ; some their thankfulness , as horses , elephants , camels , who serve those from whom they receive their meat . others fidelity , as dogs ; some prudence , as ants , bees ; some valour and courage as lions ; others subtleness , justice , &c. now man , who is an epitome of the wonders of god , comparing himself with these creatures , will find himself more excellent than they , and having an absolute or relative knowledge of himself , he will strive to answer the gifts he hath received from god and nature , and to walk accordingly . cui dedit erectos ad sydera tollere vultus . this they will do of themselves , when they come to riper years ; in the mean time , and whilst they are young , these principles ought to be infused into them : first , how to carry themselves with their superiors , as parents , with that respect and obedience due to them ; the like they must do to princes , and magistrates appointed by them , paying them tributes , customs , and honours ; submitting to the laws of those under whose protection they live , hating innovations ; according to solomon's saying , my son , meddle not with them that are given to change . and because they are members of the civil society , they must sometimes deprive themselves of particular advantages for publick good ; thereunto sacrificing their interests , and suffering some prejudice upon the same account : so they ought to be respectful to any particular persons , who are their superiors in quality , place , parts , or age . secondly , with their equals they must be civil and courteous , provided it be not to the prejudice of their rights and priviledges ; specially with those whom there is ground to contest with ; though what a man doth in his own house in point of civility , doth no ways derogate from him ; neither in england is it drawn into consequence : one must by all means be careful to avoid every occasion of dispute and contention . thirdly , with their inferiors they must be kind , loving , affable , bountiful , generous , and liberal upon occasion : civil , provided this civility be not abused , forbearing to do any thing whereby they may be slighted by them . fourthly , they must be taught how to behave themselves with friends , so as not to lose their amity , using all lawful possible means to preserve their friendship , not putting them to any trouble , but upon a good account ; for he who doth not so value and esteem them , as to avoid as much as he can being importunate with them , doth not deserve to have friends . 't is a great part of wisdom to make a right use ●f them , and not trouble them upon any triflle or trivial account ; but one is to take heed of those whom the poet speaks of . quos sportula fecit amicos . fifthly , with enemies one ought to be wary and circumspect , and not give them any advantage ▪ yet one must have charity for them , using lawful means to prevent the mischiefs they intend against us . in a word , they should be taught with all manner of persons to carry themselves with civility and prudence . polititians prescribe these rules ; if thy birth or charges give thee authority over some , use it with justice ; for one must obey his condition if he will not be exposed to the contempt of the world : against thy equals wait for the advantages of fortune , to use it yet with moderation ; and do so behave thy self towards thy superiors , that they be not forced to go beyond the limits of modesty , and to prove insolent , and hard with thee . in a word , let thy whole carriage , thy very thoughts and desires , be sutable to thy condition , for fear of bringing t●y self into danger , harm , shame , and infamy : this some great men have known and practised . once parmenion having said these words , if i were alexander , i would accept of the proffers of darius ; alexander answered , so would i if i were parmenion . the words of lewis xii of france were very notable ; for once being advised to avenge himself on those who had wronged him before he was a king , answered , it is not becoming a king of france to avenge injuries done to a duke of orleans , for such he had been . when i said youth ought to be taught the excellency of humane nature , it was by way of motive for them to good actions , and not as a ground of pride and loftiness in them ; for i never intended to exclude the knowledge they must have of their weaknesses and imperfections which i could desire them to be humbled under ; yet instructions about this should not be given by way of perpetual elegy and constant lamentations ; as the way of some is to talk of nothing but of the miseries of times , and of humane nature , heraclitus like in this . it is not enough to speak so much of the wound , and nothing of the cure , to lay open the distemper , and yet neither shew nor apply any remedy : young men must necessarily know what is amiss in their nature and persons ; but withal they must be acquainted with what they are and ought to do , that they may mend and reform . although hitherto i have distinctly spoken of learning and morality , wherein youth ought to be instructed , i do not mean they should be taught at several times and ages ; for these things may very well be contemporary ; only there are degrees of both , which require a greater maturity of years than others ; which i must refer to the prudence of the teacher , to use according to the capacity of the young man. it is certain , that practice of of vertue is the end of science , as science is a perfect disposition to vertue ; so that not only they consist together , but also are a mutual help one to another . parents , who have several other things to mind , either publick or private , according to their station , do chuse and appoint those who are to make this their whole business , yet both these things , learning and morality , are of so vast an extent , that men of means and quality think it a sufficient work for two ; whereof one called preceptor , takes care only to instruct them in arts and sciences ; and the other under the name of governor , hath the oversight of their actions ; but this must be no hinderance to either , to teach or advise according as there is occasion : for both these parts were performed by those famous men who had care of princes whom they taught not only scholarship , but also maxims of state. aristotle was such an one to alexander the great , who amidst his victories , by letters asked his advice about several emergencies . polybius not only instructed scipio the african in his younger years , but also followed him in his expeditions , and had considerable employments in his armies . titus livius had the care of tiberius's education : so had seneca of nero's . this last , according to the opinion of some , having discovered in his disciple a great inclination to cruelty , compiled his book of clemency , de clementia , thereby , if possible , to alter his temper : which cruel inclination , nero , being come to riper years , dissembled for a time . indeed , often men make a sure judgment of children and youth in their tender years , of what they are like to prove , their nature being then not capable of dissembling ; but appearing nakedly such as it will be . thus alexander gave signs of his future greatness in the questions he made to embassadors sent to his father ; and of his ambition when he wept for his fathers victories ; who as he complained , left nothing for him to conquer : yet i know every thing done or said by persons of that quality , are lookt upon with magnifying and multiplying-glasses . cato also at his going out of infancy , shewed how one day he would be zealous of the liberty of the republick ; one day seing in sylla's house the heads of some who by his command had been put to death , asked , why is not this tyrant made away ? and being told of the danger there was in such an undertaking , by reason of the great care he took of his safety ; he resolved to carry a dagger under his cloaths , and stab him at the first opportunity . this design his governor had very much ado to dissuade him from . these are strong signs of the passion which is like to be predominant in young men , when they come to riper years ; though others who know how important it is to understand the genius of children , to make instructions profitable to them , go up higher , and do consult the nature of parents ; concluding with horace , nec imbecillem , generant aquilae columbam ; as if with the blood of the father , all fatherly good parts and qualities were transmitted into the veins of the son ; which rule , though sometimes it proves true , yet is not certain , and admits of exceptions : the soul is not produced by the father ; and though her faculties do often follow the temper of the body , yet wit and goodness are not begotten : otherwise this proverb were not true , which hath been so often confirmed by experience , filii heroum noxae : therefore i must say , that though it be much to be well born , yet it is much more to be well brought up : nature is potent and strong , but institution and breeding go beyond : for as i said before , infancy is tractable to any habit ; and as it is ignorant of what are vertue and vice , so it ●s as susceptible of one as of the other . indeed it seems strange to an ordinary eye , that a father full of courage and generosity should beget a base and a cowardly son ; neither is it very probable , but that a son , who is part of his father , should have something of his qualities : for some particular vices or vertues are running in the blood of some families , as of nations . sensitive creatures do communicate their nature , and transmit their essential qualities to that which they beget : a lion by nature is courageous , a wolf ravenous , &c. and some have been of opinion , that it should be so with men ; for suetonius relates in the life of nero , that his father , a very wicked man , said , that nothing could be born of him and agrippina which were not detestable and hurtful to the publick : but if this were always true ; why shall not the children of one father and mother be all of one and the same nature , which yet proves so much to the contrary . once it was a question concerning that famous aleibiades , which were greater in him , his vices , or his vertues ? a thing never so disputable about any one as about him ; for he had excellent good qualities : also strong and dangerous vices , so ballanced the one by the other , that no body could tell whether he would at last prove to be the best or worst of men . two things which he boasted of , were his extraordinary beauty , and his illustrious extraction . but socrates the first author , as far as we can find , of the precepts of morality , upon which account men said of him , that having found philosophy , travelling through heavens and elements , he brought it to dwell in houses and cities ; made him understand one day ▪ that quality , riches , and honours , without honesty , could only make him able the more to do wrong and injury to others : and he so proved to him , that though he was of a noble extraction , except he was qualified with vertue and merit , he was no better than a porter , that alcibiades shed tears , and earnestly intreated the philosopher to shew him the way to vertue . montague in his essays hath something to this purpose ; but specially concerning the inclinations of youth , if , saith he , the disciple be so minded , as to hear a tale , rather than a relation of a considerable iourney ; if he leaves following of a drum which led him to the way of honour , to go after another inviting him to see mountebanks , who takes more pleasure to come from a tennis-court , or from a ball or dance , with advantage , than to return dusty and victorious from a fight : i ●ind no fitter way for such an one than to make him a cook in same good city , though he were the son of a duke ; according to the rule of plato , that children are to be disposed of , not according to the means and quality of their fathers , but according to the faculties of their own souls . so that let a young man be never so well qualified from the side of his parents , except he hath good dispositions , vertuous and honest inclinations in himself , he will never be the more esteemed , because , simia est semper simia etiamsi purpura vestiatur . but of this i intend hereafter to speak more at large . because we have already more than once mentioned honesty as the quality without which others are insignificant , we must now tell what it is . diogenes laertius , in the life of plato , saith , this great philosopher called honesty , that which is reasonable , commendable , profitable , decent and convenient this is the spirit which gives life to every action ; without this salt there is no savour in any thing we do ? how acceptable to god and men is an honest heart ; many a learned , valiant , and wise man can be found in the world ; but how hard is it to find a true honest man. but to return to my purpose ; to the end the endeavours of a tutor be effectual upon a young scholar , 't is very necessary for him to understand his genius and inclination ; this is the most judicious and methodical course that can be taken ; and herein , besides what he can observe in his conversation , physicians can help him ; for in every man they find four essential qualities , dry , moist , hot , and cold : driness is by galenus accounted the principle of prudence ; and moisture of folly. these are qualities of ●our principles , constituting the body of man , all which are to be found in every man ; but usually one is predominant over all the rest : the better they are mixed and tempered , the better is the constitution , and the longer the life of man : these answer to the four elements which natural philosophers affirm to be in every mixt and compound ; of which the one is hot and dry , the other hot and moist ; the third cold and dry , the fourth cold and moist . these principles are called choler , melancholy , phlegm , and blood ; every one of which is adapted to , and prevalent in one season of the year : the flai a bilis or choler doth abound in summer , which season doth well agree with her quality , hot and dry . atra bilis , or melancholy abounds in autumn , which are both dry and cold : phlegm is prevalent in winter , which is moist and cold ; and so it is , for certainly this is the coldest of all humors ; but in spring the blood doth abound , which agree in this , that both are hot and moist . now as the humor of melancholy is sowre , of choler , bitter ; of phlegm , salt , and of blood , sweet ; so they make the tempers of men harsh and troublesome , rough and severe , churlish and soft ; and every one of these is to be discerned by the complexion : choler makes lean and yellowish ; melancholy , dark and black ; blood , fat and ruddy ; and phlegm , white : these qualities , more or less , according as they are predominant , do tyrannize over a man , except by the use of reason and prudence , he doth correct and qualifie them . when choler abounds in the brain , it drives men into madness ; as the atra bilis impells them into melancholy . as we said before , phlegm being cold , they who are predominated by it , are subject to want memory and prudence : when therefore old people fall a raving and doting , it is because of this coldness , whereby every office of the soul is hindered , and not by reason of dryness attending that age . now blood hath a mixture of the three others , and is esteemed the best temper of all : the hotter and thicker it is , the greater strength it gives to the person ; but the thinner and colder it is , the better the sences and understanding do act : yet though we see creatures who have it so to be more prudent and ingenious as bees , than others , 't is not to be attributed to the coldness of blood , but to the thinness and pureness of it : those creatures which have it thinner , are the most timerous , because fear cools it : contrariwise , they which have it thick , are more courageous , cholerick , and furious as bulls , lions , bears , wild boars ; because choler makes hot : and solid things that are hot will heat much more than moist . the nature of youth , saith plato , is wild and almost mad , when that of old men will be full of austerity , roughness , and tediousness : for youth is a hot age , and full of blood , which old age wants , and is very cold : so that the very age is to be observed in point of education . no man , saith galenus , is willingly evil ; but he is such from the natural depravation of his body , and from a bad breeding . but this must be well understood , or else it is much liable to exception . i am much of the mind of that learned man , who proves , in a treatise made on purpose , that the manners of the soul do follow the temper of the body . indeed the union of these two parts is so great , that necessarily there must be a great communication of their parts , and faculties : sences do convey objects to the intellect , and the faculties of the soul do operate through the organs of the body , which too often defile the purity wherein the soul should abide : the body doth afford the soul too much matter , and incentives to sin , and the law of the members is hard enough for the law of the understanding ; therefore in some measure we may well refer the vertues and vices of the soul , to the temper of body . men of a cholerick humor are quick and dexterous : melancholy gives integrity and constancy with luxury ; phlegm makes one mild and gentle , and the great abundance of blood casts them into simplicity , and stupidity : what more shall we say to this ? from all these humors arise rashness , impatience , dulness , suspicion , and mistrustfulness , which often lead men to cruelty ; hence arise discontentedness , murmurings , indifferency for any thing , and a number of passions which so much disturb the peace and quietness of men , are effects of these tempers and humors predominant in man : which if a tutor were able , and would take pains to find out , it would be easie for him to remedy several inconveniences , whereof the causes would thus be known to him . i add that to undertake this upon good grounds and better hopes of success , the genius and age of the young gentleman are not only to be lookt into , but dealt with accordingly ; which to effect , one is to consider , that to understand , to imagine , and to remember , are proper operations of the rational soul ; inasmuch as the intellect , the wit , and the memory are faculties of the same : as memory is for things past , so it may be said the intellect and wit are part for present , and part for those which are to come ; and both these last receive a great help from the first : for it doth afford matter to discourse , and to be exercised upon . these faculties of the soul have their working in the head , where , upon occasion , are drawn the spirits into the brain : hence it is that there is more brains in the head of a man , than in that of the greatest oxe ; and it is observed , that those brutes which draw nearer to men , as dogs , apes , and foxes , have more of it than others . a man excels in one faculty or other , according to the temper he is of at such a time ; or as it is altered , either through accidents , or the usual course of nature , that is , according to the several ages ; which age and genius ( i say it again ) if not well observed , and dealt with accordingly by the instructor , he will build upon the sand : and if he succeeds , as to him it will be by meer hazard , but when he hath found it out , he must put him forward in that way , according to the faculty best in him , whether memory , wit , or understanding ; yet let not the others be idle , and let no time be lost . i named just before the four principles of the temperature of man ; yet i say , cold doth nothing of it self , only helpeth to temperate the rest , therefore the good one is to be neither too moist , nor too dry , nor too hot , nor too cold : for when one is too predominant , it ever disturbs , and at last destroys the rest . the memory , to be good , must be moist , the intellect dry , and the wit hot ; yet every one within certain degrees ; and as these qualities are contrary , so it happens seldom that one who hath a good wit , hath also a sound judgment ; because the first requires heat , whereby this last is weakened ; and he who hath a good judgment , hath seldom a good memory ; because that must be dry , and this must be moist : yet i do not deny , but that sometimes a man of a good judgment may also have a good memory , or a good wit ; yet all in a moderate degree ; but the stronger and more predominant one of the faculties is , the weaker the others are . hence , as i say elsewhere , it will appear how memory is the prevalent faculty in the most tender years , because that age abounds in moisture : therefore plato had reason to say , in the presence of children we should ever speak of good and honest actions , inciting to vertue ; because the memory , softned with moisture , is better able to receive impressions than when it is dried up : as one sees the difference between hard and soft , clay and wax ; yet a child must not be troubled with many several different matters at the same time , because they breed a confusion for want of being duly placed : besides that , to every science are prescribed some bounds which must not be trespassed ; and therefore see you perfect him in some measure , before you proceed to other things . arts and sciences gotten with memory , and proper to 't , are grammar , some theory of the law , the principles , but not the controversies , of divinity , arithmetick , reading of history , and languages which are learned by children , better than by men of riper years ; yet , remember memory grows better for being used . when one is passed from childhood to infancy , the mind begins to understand ; and therefore proportionable things must be offered to that present capacity ; as good authors , and something of logick : but when by degrees that moisture ceases to abound , then the understanding grows stronger ; as we see it by experience with people who live in hot countries , who are wiser and more judicious than those who inhabit cold climates ; where reigns more simplicity and stupidity , because the sun and heat cannot dry up part of their moisture ; as it doth where it shines with more strength . now to the intellect belongs to distinguish , to discourse , conclude , judge and chuse ; and things proper to it , are dialectick , natural philosophy , theory of physick , the practice of the law , polemical and school divinity . to wit , belong invention and composition of things ; it hath in its operation a beginning , a progress , and a decay , as the other faculties : when it turns too much into fancy , and arises to some hotter degree than it should , it becomes destructive , and falls into delirium , making one light-headed : they who go so far , fancy high and great things ; their brains being over-heated with too much working , or reading romantical adventures , which they should be forbidden to do , this humoring and elevating that fancy . yet certainly , true wit is of a vast extent , for to it do belong all arts and sciences , consisting in figure , harmony , and proportion ; as musick , picture-drawing ; eloquence , the practice of physick , mathematicks , astrology , application to several things at the same time , which yet is not an ordinary effect of it . poetry , for some young men can sooner make twenty good verses in two hours , than learn by heart ten lines in two days ; whereby is seen the difference of wit and memory : as the example of socrates makes it visible between wit and understanding ; for the oracle pronounced him to be the wisest man alive , when he never had the wit to make one good verse ; though as much as in him lay , he had learned the rules of poetry . lastly , to pen well , cards and several other games , are under the compass of wit , which must be taken up with good things . i make much depend upon the temperature of the body ( yet detest the consequence of galenus ) but i make most depend upon a rational soul ; yet i think it fit for men to endeavour to know the natural causes of things ; for nature is a book to be read and observed by us , leaving all to the concourse and influences of the all-mighty and wise god , maker of our immortalsouls . one must endeavour to get all former rules confirmed by experience ; because in some cases , general rules fail . some , the better to know the temper of men , will proceed farther , and consult physiognomy ; whereof aristotle hath given some rules : and to begin with the forehead , according to the proverb * frons hominem praefert ; they who have it great are lasie ; if little , they are light and inconstant ; if it be large and broad , they are easie to be moved and unsetled in mind . if the eye-brows be straight as it were in a line , they signifie one to be effeminate ; if they bow towards the nose , he is sower and churlish : if they be turned towards the temples , he is a jearer and dissembler : long eye-lids are a sign of corrupt manners , short ones a mark of probity ; they which almost constantly look down , denote envy ; an over white eye , or whose apple seems divided by a streak of white , signifie good nature ; that eye which is neither very big , nor very little , hath a very advantageous signification ; that which moves too much , shews inconstancy ; that which fixeth much upon objects , betokens impudency ; but that which moves neither too much , nor too little , is a sign of goodness , and prudence . little ears signifie corrupt nature ; long ones and upright , folly or pratling ; but indifferent ones are a good sign ; so of the nose , mouth , &c. if a man be hairy very much , he is either strong or given to luxury . but enough of this . others would consult chyromancy , and by the help of some lines in the hollow of the hand , enquire into several things ; not so much to know the nature , as to dive into several accidents which are certainly or likely to befal one . astrologers will tell us of constellations , aspects , conjunctions and influences , which stars have upon those who are born under them : but this casting of nativities and horoscopes , and fortune-telling are ( to my opinion ) things no ways to be minded or lookt after ; the science thereof being conjectural , uncertain , and forbidden by scriptures . rather i will consider the country , and nature of the climate under which one is born ; some nations are fiery and hasty , others slow and phlegmatick ; some are of a sweet nature and civiliz'd , when others are wild and not sociable : yet i would not consult the twelve signs , nor enquire into the twelve houses , though 't is certainly true , that many things have influences upon the temper and constitution of men ; the very weather pretends to it : rainy and moist makes them dull and heavy ; cold , lusty ; hot , weak and heavy . when i said that stars and heavenly signs are not to be minded , i do not intend any ways to derogate from that vertue which god hath printed in them ; for it is certain they were not created in vain ; for god and nature do nothing in vain : not only they are signs of times and seasons , and distinguish the day from the night , but also they have influences upon sublunary and earthly things . it were trivial for me to say that in sowing of seeds in the ground , and planting of plants in the garden , the motion and time of the moon is to be minded , which spring-tides declare , in a higher way ; and the sun forms mines of gold under ground , purifies things , and ripens the fruit of the ground . but why should i insist on these things ; doth not a maxim of philosophy affirm , that sol & homo generant hominem , it is not only the principle of light , but also of life to many things ; yet none of these planets or fixed stars have any coactive influences , inclinant non necessitant : so that out of them nothing can positively be affirmed , but only guessed at , and by way of conjecture . but there are so many othe● things whereby to know young men , that one can never want means to instruct and satisfie himself therein ; the looks , the gestures , the countenance , the very colours which passions spread over the face , do often tell us much of what is in the heart . now i can see one blush for mode●ty , then another will grow pale for anger ; love , fear , hatred are read upon the face , and seen in the eyes , which are well called the looking-glass of the soul : let one but endeavour sometimes to stir those passions , and they will soon discover themselves : let a tutor invite his disciple to talk and discourse , and if he be any way ingenious , he will soon find out what he is ; then let him observe his actions , his exercises , his pleasures , and his company . actions are certainly the surest rule whereby to judge of a man ; for here i make no distinction of ages : every free agent will propound an end to himself of whatsoever he doth , whether it be actus elicitus , or imperatus : this end to a wise agent is the first in intention , but the last in execution : for as he looks to the end , so he thinks on the means how to attain to it : yet i would not have every single action of a man severely to be examined ; for it is hardly possible but there shall be one defect or other in 't . i speak not only as in the sight of god , but also of men . to confirm what i say , many things must contribute to a good action , and the want in one single thing is enough to make it bad . every action imports four things , a principle , a matter , a manner , and the end ; there ought to be a rectitude in these four circumstances to make it good . first , there must be a good principle , which is of several sorts , and may be reduced to these three heads ; as it is honest , profitable , or pleasant : under the notion of the first , is that which arises from conscience , as being of divine , natural , or politick right ; as to do justice , and not act against reason : but some act out of a principle of honour , as others of conscience : wherein they consider themselves , and would do nothing whereby a stain or blemish should be laid upon their action , person , or family : and a third sort do act out of a principle of decency , not looking upon themselves obliged to such an act , but only they account it to be fit , handsome , and convenient for them : though there be a difference between these three motives , yet they are all reduced under that we have called honest : but many act out of another principle , called interest , wherein they are self-ended , and look only to their benefit and advantage : this very often causes men to do things unlawful and unjust , so that many times it may be called pernicious , rather than profitable . a third principle may be called of inclination , not derived from any rule or precept , but only from our mind and will to please one passion , or other ; whether it be love , hatred , or the like , without any consideration of advantage , or any reason tending thereunto . non amo te claudi nec possum dicere quaro hoc tantum possum dicere non amo te . then there must be the matter which is either good , or evil ; according as it is consentaneous or contrary to law and rule ▪ yet though it be evil , it is ever under the notion of good ; for good is that which is multum appe●ibile , much to be desired , now no body wishes evil as such , let the inclination be never so corrupt , and as bad as that of medea in the poet. — video meliora , proboque deteriora sequor . which answers to this of st. paul , the good i would that i do not , and the evil i would not , that i do ▪ not because it is evil , but some specious shew or pretence of good intervening , though but imaginary , through the inward corruption , the agent determinates himself , though with some difference ; as the action is either spiritual , natural , moral , voluntary , or mixed . in the third place there is the way of doing , which is called the manner or form of the action , which is very considerable : for 't is not enough to do a good thing , it must be done in a due form : this circumstance god requires very much , according to this , verba parum prosunt , prosunt adverbia multum , non bona tam pensat quam bene facta deus . lastly , there is an end to every action , as i ●aid already ; and this circumstance is so considerable , that it doth denominate the whole action . philosophers tell us , bonitas petitur ab objecto , such as the end and object are , such the action will be , either good or evil . these four circumstances i will give an instance of , to illustrate what i say , let it be that of giving alms , which is a good action , as to the matter ; it being commanded and commended in scripture . he who gives alms and performs this good action , ought to do it out of a good principle of obedience to gods precepts , and charity to his neighbour , and not out of vanity or pride . then this must be done in a good way , not publickly , and pharisee like , causing the trumpet to be sounded before one , but secretly , and so that the right hand doth not know what the left is doing : and lastly , th● end must not be to be seen and praised of men , but only to relieve the poor , and needy . besides all this , there ought to be a gradual perfection , that is , that every one of these circumstances be observed in a competent degree ; namely , whether my charity be not cold , whether i give as much as i am able , and is sutable with the present wants of the receiver : after all this , who can boast of his capacity to do a perfect action ? th●refore a tutor can never expect it from a pupil , only he will observe whether he hath a good bottom , and an honest heart ; which goodness and honesty he must endeavour to improve with judicious advice , wise precepts , and good examples , from himself and others , into whose company he doth introduce him ; allowing him that honest liberty ( yet free from licentiousness ) which so much becomes a young man of quality , who ought neither to be humoured nor discouraged , so as to be driven into bashfulness . because often children are apt to forget precepts and admonitions after they have been given ; if they were followed with an example of any history , true , or invented upon the matter , it would take a deeper root ( thus to teach ignorant people , our saviour used parables so often ) but to have it to make a greater impression , in my opinion the precept , not long after it hath been given , should be reduced to practise . thus in the last age , a preceptor to a great and young prince having observed in him a hasty nature , and seeing all his advices could not prevail upon 't , for his inclination did strongly draw him that way , all his general rules he reduced to a particular one , viz. never to set his hand to any thing , till after he had read it , and considered on 't . yet a day or two after , he brought in great haste a paper to the prince to sign , having pen and ink ready to that purpose ; so the prince signed without so much as reading what it was : which being done , the preceptor said to him , sir , you are king no longer ; for you may see how by this paper you made over your kingdom to me . inventions of this kind will certainly prove beneficial to youth ; and the higher is the quality of the pupil , the more their temper is to be studied , seeing , if by their education they may hope for great charges when they come to be of age ; they will have great and publick influences , their actions being ●o much taken notice of , and men so willing to follow their examples , according to this , regi● ad exemplum totus componitur orbis . therefore when a tutor sees his precepts do not produce the effect he wishes for , he must not grow impatient , but still use his endeavours ▪ some tempers are dull and heavy , which have much ado to understand and retain : it is of wits as of fruits , some are ripe sooner than others ; so they being often gently , and in season told of their faults , will mend at last . failings are natural to men , specially in that tender age , therefore one should be compassionate to , and redress them , aliquando bonus dormitat homerus , is an ordinary saying , the best and most careful are subject to miscarry : but withal , a difference is to be made , when faults are committed out of ignorance , and humane infirmity , or out of wilfulness and malice . it is a great part of prudence to know when youth must rest or work ; 't is the dexterity of a rider to know when to hold in , and when to put on ; and to know his time is a great matter : some can learn more in one hour ▪ than others in a whole day ; therefore they who are not able , or have no genius , to be kept too long at it , must not be tired out , which would make them nauseate all learning and morality ; they must have rest , and refreshment : for saith the poet , — neque semper arcum tendit apollo . but when the tutor hath care , and capacity , and a good method to instruct , and when the scholar is willing and able to learn , and to act what is necessary ; for there must be a disposition in the recipient , then there is hopes that god , who hath made all things by his power , and preserves them by his wisdom , will bless with success , their labor and mutual endeavours ; but if not only there are no such good dispositions , but rather bad ones in him , certainly there is no good hopes ; for sincerum est nisi vas quodcunque infundis acescit . it is not only convenient , but also necessary to use children to hardship , if their strength and constitution can bear it ; for thereby not only they will take exercise , which is necessary to dissipate bad humors , and to use their joynts , whereby they will be more nimble and stronger , and which also will make them grow ; but also they will use themselves to labor , and make it natural to them : it is a great matter when they are hardened from their childhood , for it makes their constitution strong and lusty : hunting , riding , walking , and moderately using ones body , to the like exercises , can much contribute to it . indeed some are brought up in so tender and effeminate a way , that 't is a shame to think on 't ; so that if ever they be put upon any inconvenience , they are not able to hold out , but sink under any hardship , and are soon swept away ; then those parents who so much dally with , and seem to be so tender of them , may see their error , when any distemper comes upon them . it is natural and reasonable for every one to desire the health and life of his children , but the ways which men take to arrive to it , are much different , and the means often contrary to the end . i had reason to say elsewhere , that breeding is a second nature , for children will ( may be as long as they live ) retain that alteration which perhaps at that time was made in their temper : look on a country-man's , or an ordinary man's son , he doth generally prove strong , and fit for hardship ; and though it be necessary to proportionate the hardship to the child's strength , 't is no way requisite to stand so much upon the quality of the parents ; for besides what i already observed , that this is good for their health , i believe , great and little ones , rich and poor , noble and commoners , may at one time or other happen to be put to shifts ; so that from the prince to the lowest subject , it is uncertain what one shall happen to be brought to : 't is well to be fitted to wrestle against what difficulties we shall meet withal . besides that , the greatest kings in the world , when they are put upon action , are glad of a body able to endure hardship ; the greatest conquerors do share in it : not only the common souldiers , but also officers undergo it . what a fine thing was it for pompeius , to have to be his souldiers , those young romans , who , for fear of being cut in the face , whereby it had been spoiled , turned their backs in the day of battel . in a word , as there is none but one time or other of his life may happen to be put upon action , 't is prudently done of parents to fit them for it , from their youth up ▪ and i am sure , that to be able to endure hardship is a qualification without which one can do nothing , or very little in mart●al affairs . god , who had appointed david to many troubles and hardships , disposed him to it , through his former manner of life , when he kept his father's sheep in the field , exposed to the heat of the sun , wind , rain , and other injuries of weather ; and may be with a crust of dry bread in his pocket . i do not deny how decent it is that children of men of quality should be brought up in a handsomer way than those of common people : but i speak against the fondness which some have for them , which is so far from deserving to be called care , that i more properly name it want of care . let the inconveniences of this manner of breeding be observed , these young gentlemen when ●hey come somewhat to know themselves , they will eat no course meat , only the most delicate they can find for mony . they scorn to wear cloaths except they be very rich ; they will think it is below them to walk , but if they go out , it must be in a coach ; they will not so much as take the pains to stick a pin about them ; and if there be no servant to give them a glass of wine , they will rather be choakt than take it themselves : sometimes the weather is not good for them to walk out , therefore they will sit at home , and dice or card away many a pound , or in a tavern , and drink away their health , till the gout , or gravel comes upon them , or a pleurisie , an apoplexy , or some other sudden disease carries them to their grave : after this way of breeding , certainly we must not look for many manly spirits , and if there be any , 't is their good temper , and strong constitution which keep them from being spoiled by this ; and as h●reby the name effeminate given to these spirits hath been borrowed from women , so some manly spirits have passed into the bodies of women ; for there are some of these whose heroick minds will shame the low and pusillanimous hearts of those , sint procul à nobis iuvenes ut foemina compti . seeing i am now upon this subject , it will not be amiss to speak of two contrary ways of breeding ; one effeminate , used by a people called sybarites ; the other manly , by the lacedemonians : the former studied nothing but how to soften and render effeminate their spirits and bodies : but the last as much as in them lay , endeavoured to frame their bodies to a strength necessary for war , and to infuse a true principle of valour into their soul. the sybarites brought up their children in the bosom of a lasie and idle voluptuousness , wherein they suckt vices as it were from the breast , and before they could know them : and as a stomach weakened through excesses can bear no solid meat , but that only which is very light ; so their soul had therein contracted such a nausea and distast , that it could no ways savour and rellish the food of vertue . insomuch that it wanted strength not only to digest , but also to keep it for never so short a time . the lacedemonians nourished their children with sobriety , and without delicacy ; they used them to injuries of weather , they made them fight and wrestle one against another ; commending some for their strength , others for their dexterity , and constancy ; they taught them to be respectful to old age , and often told them of the brave exploits and feats of their ancestors , to encourage them to vertue ; they ordered them to be short , but sententious in their discourses , and constantly to mind generous actions . but what manner of men must they have been , who for several years were kept as soft and warm , as if they had been in their mothers womb ; who would not so much as suffer workmen in their town for fear their sleep had been interrupted with the noise they made ; whose cooks were the first preceptors they gave their children ; parents being careful how to refine their taste more than their wit ; who made in bed most of their exercises , and their most serious discourses at table ; inviting people to their feasts a whole year before , that they might have time to make extraordinary provisions , and those who were invited , geeat preparations to come to it , looking for excesses in every thing . now i would fain know what good can be expected from such a breeding ? on the contrary , the lacedemonians who were brought up amidst noble and generous examples , and were as good as framed by the hands of vertue , could produce none but great and extraordinary actions , worthy of an immortal praise : and indeed the last of them were the first amongst other nations . but at last , what was the end of these two people ? it is well known how , as long as lasted the discipline by lycurgus , setled in sparta , thence came forth so many valiant men , that all their enemies were afraid of them , and durst not fight with an army , wherein were but few of them ; when three hundred thousand sybarites were overthrown by the crotonians with a handful of men , and all their towns taken within less than two months . the antient inhabitants of crete ( now candia ) used to hang up their sons breakfast , which if they had a mind to get , they were to fetch down with arrows : hence it is that they were so good marks-men . the same is said of those of the islands balearides , now majorca , minorca , and yvica . here i need not to be told how this was of old , and now things are so much altered , that what nation soever , or particular man would follow all the steps of antient nations , would become ridiculous : for i know every nation had , and still hath some particular thing sutable to the genius and state of the generality of it : and even in every nation , according to the several intents and quality of parents , there is some diversity in breeding of youth ; they must be bred the way according to which they are to be disposed of thus a difference is to be observed in the breeding of a souldier , and of a lawyer ; these being particular employments , which in time they are to betake themselves to : but i speak of a general way of breeding , which is not to be tyed , either to times , or places ; as vertue , knowledge , and the like : under which may be reduced the way of the spartians , and others i named how much doth this condemn those parents , who only think upon building of houses , and richly furnishing them ; of getting horses , hounds , hawks , &c. and hardly think upon him who is heir apparent to these things ; and sometimes will take more care to have a horse well dressed , than a son well bred . shall i confirm all i said against an effeminate ( and consequently vicious ) education , by that which was given to one of the greatest princes of europe for these many age● , i mean , henry iv. born prince of bearn , lawful heir to navarre , afterwards king of france : his grandfather henry of albret would not have him brought up with the delicacy used with persons of that quality ; knowing well , how in a soft and tender body lodges usually a soft and a weak spirit : he did also forbid he should wear rich cloaths , or be flattered and treated with that submission due to princes ; because all these things infuse vanity , and lift up the heart of children to pride , rather than to a true sense of generosity : he only ordered him to be cloathed , and fed , as were other children of the country ; and that he should be used to run and climb up the rocks , which are thick in those parts to the end he might thereby be used to hardship , and his tender body might become strong and lusty , 't is reported , that commonly he fed upon brown bread , beef , cheese , and garlick ; and that often they made him walk bare-head , and bare-feet ; and probably without this he had never been able to undergo so much hardship as he met with when he was forced to defend his right , and conquer his kingdom with the edg of his sword. pope sixtus v. had reason then to say , that for certain he would overcome the league ( a strong faction in france ) because the general of it , the duke of mayenne was longer at table , than henry iv. was in bed . but i know every one hath not a constitution strong enough to bear this , in which case one ought not to go beyond his strength : however this is sufficient to shew how necessary it is for one to have a body used to hardship ; specially for t●ose who intend to be souldiers : which profession very often doth not depend upon men , being sometimes forced to it , by some accident or other ; as may be a civil war , an invasion of a foreign enemy , or a conquest to be made by the prince : besides that , 't is well known to be a part of policy in time of peace , to be in a posture of war , and to stand upon the defensive . and that country which hath a number of men of service experienced in warlike affairs , is considerable in her self , and formidable to her neighbours : arms are the usual way of conquering or preserving states ; for indeed , counsel alone , at least without a martial prudence , proves often successless , except the sword be in a readiness to back it , therefore men able to command armies , are so much respected by some , and feared by others ; which preferment , when 't is bestowed upon their merit , they often have sweated for , and endured the brunt of the day , whereby they attained unto that experience , which they were so considerable for : and hereupon i can but admire at the change which when there is occasion , this works upon the nature of men . of this we have two notable examples of two great men who were contemporary , and this not long ago , in the days of henry iv. of france , lived the duke of bouillon , and marshal biron , both gallant men for war , but in a different way : the former was of a wary , slow , one phlegmatick temper at a council-table , and in his ordinary actions : the other contrariwise was of a quick , hasty , and somewhat rash nature : yet when these two men were at the head of an army , they were altogether other men : the duke of bouillon was so fierce and fiery , that he hardly could hold in , and was seen to foam when he went to the charge : but the other did master himself so much , was so quiet , so calm , and as serious as if there had been nothing to do : in this condition the former was better disposed for a soldier than for a general ; and the last was more fit for a general than for a soldier . indeed it cannot be well enough admired what a change is wrought in some men when they were upon the point of action . we read of one garzia sanchio , king of navarre , who when he met with his enemies , grew pale and quaked ; whence he was surnamed the quaker ; who yet was like a thunder in a battel . the like we hear of another , who trembled when his man did put his armor on him ; which he once asking the reason of , he was answered , my body hath reason to tremble , knowing what a danger my heart will anon bring it to . this in other men is an effect of fear , but in these , it is caused by a sudden raising of the blood . as children in their generation are to be members of a politick body , and of a civil society ; i wish they were fitted to keep the bond of it , and therefore taught the practice of meekness , humility , civility , &c. which qualities breeding a mutual respect and affection , do much contribute to keep peace in families , amongst neighbours , and through whole nations ; and because vertue begets plenty and riches , which cause pride and idleness , i would have them instructed as much as may be to avoid so bad effects of so good a cause ; thereby to prevent calamity and destruction , as befel sodom and gomorrah : we had never thought that the sin of those places had been other than that abominable one named from that first one , if ezechiel had not expressed it thus ; the sin of sodom was pride , fulness of bread , and abundance of idleness , want of charity , and haughtiness . to fence betimes against this , let children be taught to study decency in their cloaths , modesty in their behaviour , sobriety and temperance in their diet ; not so much to please their palate , as to nourish their body , using wholesome meat and keeping a good diet ; for exuberancy of food causes surfeits , which do endanger their life , or at least makes them unfit to learn or do any thing well , causing a dulness in their spirits : wherefore 't is much necessary to make them use some exercise , whereby digestion may the sooner , and the more easily be made to prevent crudities and indigestions of stomach , which often trouble a man as long as he lives . this i say , not to retract of what i told just now , of using them to hardship , but for those only whose natural weakness cannot bear that manner of breeding ; or to comply with those who do not like it ; for all ever comes to this , that a plain food is more nourishing , and less hurtful , than that which is accounted more exquisite ; because the palate is pleased with it , though it be otherwise with the stomach . here it will not be amiss to say in particular ; some things of the civility which upon several occasions tutors ought to teach children committed to their care ; for they are given not only to teach them their book , but also to oversee their carriage and manners , and betimes frame them to a civil and handsome behaviour , that they may be the fitter to be admitted into company and conversation : use him betimes to be civil , meek , and respectful , to do others all the pleasure he can , but no injury : not to be proud of any parts or advantages he hath above others ; forbear disputing , and too much contradicting what others say , and being eager or obstinate in defending his opinions . to trust to every one , or to no body , are two extreams to be avoided ; and to betray a mans secret is an evil not to be practised ; he may mention favours received , but not those he hath bestowed . when he walks , if he meets with any magistrate , or other to whom respect is due , let him put off his hat , and give them the hand : when he is in conversation , let him look modestly on him who speaks ; not interrupting him , or saying any thing till he hath done speaking : his gesture ought to be composed , not to turn his eyes to and fro , move his legs too much , play with his hat , bite his nails , scratch his head , blow his nose without turning aside his head , or pick it , or his ears with his fingers , spit often , wag his head , move his hand too much , whistle or sing when he hath nothing to say , or do the like unbecoming things : let him not speak too fast , or too loud , but softly and gently , not brag of himself , or any thing of his , despise or speak amiss of others : let his words be true , modest , not contrary to piety , morality , or charity , only he ought not to speak any filthy or dishonest word , but he must not seem to approve of any ( if spoken by others ) with smiling or laughing thereat : contrariwise he must shew his dislike , even censure the speaker if it be fit for him ; or else he will do well if he seems not to have heard ; and afterwards he is carefully to avoid such a mans company . in a word , let him abstain from every idle and vicious discourse , and every indecent gesture . his cloaths must be sutable to his age and quality , neat , and clean ; yet not proud at it if they be rich . let him keep his face , nose , teeth , and hands from being dirty and foul ; and those parts covered which modesty forbids to be shewn . at table , he must not fit down till grace be said by him or some other ; the like is to be observed when he rises : as to washing , before or after meals , let him follow the custom of the countrey , keep his mouth and fingers clean ; cut his morsels , whether bread or meat , nor hold it in his hand , nor lean his elbow on the table , his body must be upright : avoid being greedy in eating , or making too much noise with his mouth , which ought to be empty when he speaks , or drinks , and never too full ; in which both eating and drinking , he ought to avoid excess , as licking his fingers , knawing of bones , &c. at table , avoid jearing , and o●fensive words : 't is the custom of some to take that time to slander and speak ami●s of others . this st. austin hated so much , that he caused these verses in great characters to be written over his table . quisquis amat diciis absentum rodere famam , hanc mensam vetitam noverit esse sibi . it were endless to insist upon these and many more things of this nature , which are better learned with practise than by rule : for they are trivial , yet necessary things within the reach and capacity of any ordinary tutor ; to whose care and prudence it must be left to make use of it . towards a good breeding of children , it is a great help to institute schools where there is none ; and to encourage those which are already setled ; providing them with able , painful , and honest men , with a plentiful , or at least a sufficient allowance for their maintenance : for else take this away , and the rest will fall of it self . this saying , languescit sine praemio virtus , is as true as common . nature teaches us to seek for necessaries first of all ; so that if one wants food or raiment , he can mind nothing else till he hath it , and other things which men usually have occasion for . honest men will go carefully and faithfully about their work , but not with chearfulness , if they want necessary encouragements . the benefit of these schools , and rewards to those who kept them , being known to iulian the apostate , out of the violent desire he was possessed with to extirpate christian religion , took it by the root , and with his wicked policy which christians called the worst part of his persecution , he first of all discouraged schools , wherein christians caused their children to be taught and instructed in the principles of their religion , and other necessary things ; then he altogether suppressed them : so that this ceasing , except a special care were taken by parents in their families , civility and neatness were thrust out of doors , and wild and ignorant barbarism brought in . for virtue and learning are not born with us , but acquired by us ; they are not a gift of nature , but a reward or a purchase of pains and industry . let plato , and the academians , yea the stoicks say what they will ; for aristotle was in the right , when he saith , things which naturally are so and so , will not be otherwise , quod natura dedit , tollere nemo potest , let stones be thrown up , and the air be pressed down ; yet stones can never be used to ascend , nor the air to descend ; gravity being the natural quality of one , and lightness of the other . nevertheless , it is certain , that 't is possible for men from being evil to turn to be good , as a vertuous man can become vicious ; which could not be if we had brought vertue or vice into the world ; besides , that in things we do by nature , power doth precede the act : whereof we see the contrary in vertue or vice ; for vertue and vice do not consist in any single act , but in the habit formed of many : wherefore cyrillus alexandrinus against iulian the apostate , saith . if nature had filled our souls with vertue , vice could not have been introduced into them ; so that we see she only made us susceptible thereof , as we are also of vice ; because that which is disposed to receive one thing , is also capable to receive the contrary of it . vertue is a hidden treasure , which we must take pains to find out by the help of precepts , which by degrees are contracted into an habit ; and that 's properly what we call art and science . this was the opinion of the first law-givers , who to that end instituted several disciplines for youth , and gave them rules sutable to the government which they would use them to : for although nature hath not given us vertue , she hath not denied us means to attain to 't ; she hath even given us some seeds and dispositions to it , having put in us affections , whereby upon occasion it doth receive some increase : for saith the pythagorician hyppodamus , through desire and fear one grow ; a notable proficient in virtues another great help to education of children , would be the suppression of all vicious and corrupt places , or any that engage youth to debanchedness ; as may be publick gaming places , many taverns , of which the number is exceeding ; which are all enticements to young men to fall into depravation , and an idle course of life . i would not except plays , when prophane , lascivious , blasphemous , or other vicious parts are acted upon the stage ; for else representing of vertue in her lively colours , may be a motive to love and follow it : so when vice appears in his own shape , it will make it odious to us ; therefore much is depending upon the subject they act ; to shew how ridiculous in all his wa●s is a covetous man , will instruct us of the vileness and sordidness of that vice : and this was the first use of comedies introduced amongst the romans in the days of grave and wise men , who had the government of the republick , continued in augustus's days , which multiplied to an excess , and degenerated under the reign of vicious emperors : for , instead that first they were only instructive , they turned only to delight spectators , and to flatter great men in their vices ; whereby the true end thereof was perverted . intrigues of state were also represented ; therein i can see nerō either dissembling his natural inclination , or over-awed by his mother , or else persuaded by the wise and good advices of seneca and burrhus , live and reign vertuously for the space of five years ; then flie out and break loose against those counsellors , because they dissuaded him from violence and evil actions . to see the advice of those faithful and vertuous men slighted , and the suggestions of a base and infamous narcissus , or other flatterers be received ; and on the other side , agrippina accusing seneca and burrhus , to be the authors of what evil counsels her son took against her authority , reason , and justice ? doth not this shew the condition of few honest men amongst the wicked , they give the good counsels which are not followed ; and yet suffer the blame of evil ones , which they ever spoke against . this , if any , is the good which can be learned from plays ; but on the other side , the life of actors and actrices , their gestures , actions , carriage , and whatsoever else is in them joyned to the bad inclinations of the generality of spectators , will quite hinder any good effect , and destroy what good dispositions might happen to be in them : besides that , history will instruct us of all these passages , which yet being acted , will make a deeper impression upon the faculties and passions of the soul , both to instruct , and to delight it . in one word , a good use may be made of plays , though generally none but a bad one be made of them . but setting plays aside , i shall assert the necessity of suppressing vicious things and places , which allure youth to evil and debauchedness ; magistrates being much concerned in it : vertuous subjects will submit to law ▪ and obey authority , when vicious men will cause troubles and disturbances . this i press the more , by reason of the depravation which is in youth , in every man , and in the whole man ; and that not only original and inherent to their nature , but also contracted by a loose breeding , worse examples , debauched company , and other accidents . young men generally are not sound within , but there is a hidden and inward enemy apt to betray the whole man upon occasion , and to let in any outward foe ; in them matter is very combustible , and ready to take fire with the least sparkle from without . now i return to the tutors part , which is , ever to keep children doing one thing or other . there are three sorts of life , one speculative , and the other active ; one for learning , the other for practise : let them be kept to which they please , or rather both ; but avoid the otiosam or idle life : standing water doth gather mud and corruption . children ( specially they who are quick and lively ) when they have no good to do , they will rather do evil than be idle . it is a considerable saying of an ancient doctor , that the whole life of man passeth , vel nihil agendo , aut male agendo , vel aliud agendo , either , in doing nothing , or doing evil , or else doing that which concerns us not ; playing the part of busie-bodies ; therefore there must be variety of things to put them upon : indeed some there are which youth must learn to do by the by ; others they ought to apply themselves seriously to ; for they must not so much mind their book , as to neglect conversation when they begin to be capable of it : neither must they be so taken with speculation , as to omit action altogether , and wholly to deprive themselves of every innocent and lawful pleasure and recreation , which god , nature , reason , health , decency , and such like do permit or require . seek ye first , saith scripture , the kingdom of god , and the righteousness thereof : this first implies a priority , of which there is one of order ; for an order is required in every thing . such a priority of order there is in the persons of the most holy and blessed trinity ; another priority there is of nature , but not of time ; such is the sun before his light , for the cause must be in nature before the effect ; yet at the same time the sun was he gave light : but another priority there is in time , and not in nature ; so in time a father is before his son , for he was born many years before him ; yet he is not so in nature , because he cannot be a father till he hath a child ; these two being relative ; which as schoolmen say , se mutuo ponunt & tollunt , put one , and you put both ; take away one , and you take away both . in short , the tutor is to keep his gentleman in exercise , to have him get a stock of learning , not suffering him , like the sluggard , to wallow himself upon his bed , or to say , there is a lion in the way ; but let him be diligent ; for such stand not before mean persons , but even before kings . laziness is the pillow of vices , nam diuturna quies vitiis alimenta ministrat , saith cato . and david speaks of some who contrive mischief upon their bed : 't is not upon it that vertue is to be found : for , non jacet in molli veneranda scientia lecto , ipsa sed assiduo parta labore venit . another saith very well , nulla est sine pulvere palma ; a manner of speaking borrowed from those who used to exercise themselves in the olympick recreations ; who to obtain the prize , were to run and endure heat , sweat , and dust . now this study and application is beneficial in several ways ; for not only one learns and instructs himself , but also thereby he resisteth those temptations , which , though some sooner , and some later , are exposed to , this was well known by the poet , when he saith — et ni posces ante diem librum cum lumine , si non intendes animum studiis & rebus honestis invidiâ vel amore vigil torquebere — which is a lesson not for young only , but for old also : when we do ill , the devil tempteth us ; but we tempt him to work on us when we are idle . i found her upon my ground ( said he , speaking of a woman whom he had possessed ) and being idle . the same poet advises men to read and to enquire how to pass well their life , free from vices , specially luxury , which is cause of poverty to many . his words are these , inter cuncta leges , & percunctabere doctos quâ ratione queas traducere leniter aevum ne te semper inops agitet vexetque cupido . these things and the like should ever be pressed upon youth by those who have care over them ; they must be told , how glorious and beneficial it is to be pious , learned , discreet , and prudent ; and how odious and destructive it is to be ignorant , and given to vices ; how wisely done it is to observe times , places , and persons ; and how good to know his own work and strength ; how necessary to think of death , and consider his latter end ; the vanity and uncertainty of all things here , whether it be vanity of pleasures , inconstancy of honours , and deceitfulness of riches ; and how comfortable it is , and will be , to live and die well : and the conclusion of such instructions , or ( as solomon saith ) of the whole matter , is , to fear god and keep all his commandments . thus far may be extended the care over children and young men , whilst they are at home ; but one or other will object , how can a young man learn all things mentioned , before he goes abroad ? or at what time would you have him to go ? to this i have several things to answer ; one is that i never intended herein to give an imaginary model of education , to please fancy , more than to benefit young men : it is against neither reason nor custom , and i propound nothing but what can be done in part , or in the whole , in some degree . not many years ago a lord in this land had a son , who being but eight years of age , understood the latin and greek tongues . and one i have known , who being but eleven years old , had gone over his common-places of rhetorick , had a good introduction into philosophy , and could give some account of divinity : but these two died very young , and were like those fruits which are soon ripe , and soon rotten ; and as those lights whose flashing and brightness is seen only as they fall from the sky ; like those flowers which dum oriuntur moriuntur , one day sees them blossom and wither : therefore i grant such examples to be rare , and the persons extraordinary : but such a forwardness i neither mean nor require , i keep within bounds of an ordinary course of learning and improvement . furthermore , it is not to be expected , that a young gentleman should be universally learned ; this is more than what is required of doctors , and professors in universities : besides , that nature hath not been so liberal to every man as to make one capable altogether of all manner of learning : clemens alexandrinus , pedagogo , hath elegantly compared the soul of man to animated fields ; for as every field is not fit for every plant , so our spirits are not fit to learn every science ; some require a good and happy memory : it is in vain for us to pretend to others without a quick and pregnant imagination ; and some others cannot be gotten without a great strength of judgment . but these three faculties very seldom meet good in one man , sufficient to render him capable of all manner of sciences . therefore hitherto the world hath afforded but very few examples ; four or five of those whose temper and genius hath been sutable to the variety and depth of learning , and though in some very few , such an universal disposition was found ; yet still it would be with inequality and difference to one art and science more than to another . besides , that one ought to apply himself most of all to that which is of his intended or actual profession : doth one aspire to be a divine , then divinity must be his principal study ; or else doth he intend to be a physician , then he must particularly apply himself to the study of physick ; and so of the rest . this is the maxim which men of riper years , and in publick employments ought to observe . for if a judg was not well acquainted with the laws and customs of his country ; if a secretary of state was not able to pen well , had no skill in languages , and was not informed of the treaties of peace , alliances , and leagues ; if he cared not to know the several interests , governments of states , their forces , riches , wherein they consist , and the manners of the people ; thereupon to regulate his negotiations . if a general of an army was not able to order the march of his troops throughout friends or enemies countrey , to pitch a camp , to besiege or defend a place , to set his army in order of battel , and the like ; would it not be a shame for them , and they unfit for such places ? but if a lawyer doth not know what belongs to war , or a souldier what belongs to law , 't is no disparagement to them , because it doth not belong to their profession . again , i do not expect youth should have the fruit of every art , science , language , or vertue i have named ; only let them have the seeds of it : and let these be dispositions thereunto , and foundations to build upon hereafter . to this i add that that which is very essential to my purpose , that the principles which make up the greater part of my discourse , are necessary to every one who pretends to be a scholar : for , who is he who makes any considerable stay in schools and universities , but will be acquainted with the classical authors i named , with the languages i spoke of , with rhetorick , philosophy , morals included ; so that in all this i mentioned nothing but what every young man brought up a scholar , ought to know in some measure , which they may attain unto if betimes they are put upon 't , and have mind and abilities to follow it . withal , i do not intend to impose any thing upon others , only let the reader suppose i writ what i think fit to be done , or would do my self , if that were my calling ; for in such things , often opinions do differ , and as many heads as many minds : as in matter of taste , one likes the sweet , and another the sowre : one finds one meat very savory , and another cannot relish it ; yet for all this , there are some principles which most are agreed upon about this ; ( except some whose taste is perhaps depraved through some distemper or other accident ) namely , that gall and things very bitter have no good taste ; and also that there are things insipid . so it is in relation to another of our sences , namely , th● eye . in the case of beauty , one likes the fat , another is pleased with the lean ; one is taken with the black , another with the white complection ; and several other things to this purpose ; as the blue and the black eyes : yet there are principles concerning this , which we are all agreed upon ; namely , that a good complexion , a white skin , regular features , and an exact proportion of all parts , are marks of beauty : for if one would affirm , that a squint eye , or a nose awry were signs of beauty , he would make himself ridiculous . the same i may say of the subject in hand , though concerning breeding of youth , men do differ in the ways , and methods , or other things ; yet we all agree that erudition or learning of arts and sciences , the precepts of morality , and the like , are essential parts of education , or at least much contributing to complete one , as therefore this is the chief , not to say the only matter i have handled in this treatise , i believe i may well conclude , that it contains nothing but what is possible and necessary to be done ; not out of ● principle which many are acted by , and which indeed is as natural for an author to lick his work , as for a father to love his child ; it being often with writings , as with whelps ; which to make very smooth , the bitch takes great pains to lick over ; so do some authors with their productions , till they be polished to their mind . i add one thing more , to wit , that there are several cases and circumstances of education , upon which one can hardly give any particular rules ▪ the genius of young men being so different , and so contrary , that many things must be left to the prudence of the tutor ▪ circumstances of persons , times , and places herein are much to be observed . finis . a treatise concerning the education of youth . the second part. about their breeding abroad . by i. gailhard , gent. quid brevi fortes jaculamur avo multa ? quid terras alio calentes sole mutamus ? patriae quis exul , se quoque fugit . horat. lib. . ode . . in the savoy : printed by t.n. for i. starkey at the mitre in fleet-street , near temple-bar , . to the honorable sir thomas grosvenor baronet . sir , when first i had the honour to see you , thorough my own experience , i was confirmed in the opinion of a sympathy between persons ; for then my inclination was wrought upon with much respect and tenderness for you : these beginnings produced by sudden causes , were soon grounded upon others better known , a●d strengthen'd with the consideration of your being committed to my care , and i intrusted with the direction of your travels . then that which was at first an effect either of inclination or choice , was enforced as a necessary duty of being diligent and faithful in the trust i had taken upon me . i was much encouraged , and received it as a good omen , to see you in those very tender years , take a generous resolution ; and this as much out of your own motion , as upon the suggestion of others ( yet in subordination to the direction of those who had right and authority over you ) to leave relations and countrey , to strive after being bettered with an outlandish breeding . but when i began better to be acquainted with you , all former dispositions and engagements ceased or were suspended , to give place to new and greater ties . i could perceive in you , all inclinations to be good , free from vice , and favourable dispositions to receive what good impressions i was able to work upon you ▪ a judgment desirous , or rather greedy to be informed ; a will ready to be directed , and affections to be rectified : and in few words , by way of reading , conversations , propounding doubts , asking good questions , you were unwearied in your endeavors to be instructed : and with your close following riding the great horse , fencing , dancing , drawing landskips , and designing ; learning upon the gitar , the french and italian tongues , and following other exercises , to acquire those accomplishments , which do so much become a gentleman of your age , estate and quality : it is very hard to find one as you ; who would take so much pains , and be so exact in making observations about persons , places and things ; so that for the space of four years , thorough all france , italy , part of hungary , bohemia , germany , and switzerland , hardly any considerable person or thing , hath escaped your fight . it is rare to see others as well as you , in the depth of winter , to be with masters of exercises by candle-light , and sometimes an hour before day , and not be satisfied with the explication of the writings of your master of mathematicks , but also to take your self the pains to copy them . but one of the greatest commendations i can add , is , that you ever yielded to reason , and were pleased to take my advice , and follow my counsel , which made my task comfortable to me , and your travels beneficial to your self : hence it is , that in your actions , one could perceive you had the two essential things necessary to every one of them , namely rule ; that is , grounds and causes , with resolution ; that is , courage and constancy , whereby you know some difficulties lying in our way , have been overcome . your moneys you did not trifle away , but bestowed them upon good books , medals , and other useful rarities worth the curiosity of a compleat gentleman ; so that one may see you have been a good husband of two precious things , your time and your moneys . after this , you may judge of my inclination , and the world of the necessity of my dedicating this to you , which , with the other parts of my book , you know were compiled the first summer we were together in france ; accept it therefore with the full assurance of my ever being , sir , your most humble servant , i. gailhard . the preface . the ends of men are reduced to that which ●is either honest , pleasant , or profitable ; these give motion to all their actings : by right they should be unseparable one from another , for that which is honest , should be pleasant and profitable , and so of the rest : but the corruption of men hath not only put a difference , but also made such a contrariety , that often just things do prejudice , and dishonest will please the most : pleasure and profit , also are many ●imes asunder . all moralists are agreed in their opinion ( though they differ in their practice ) how that which is honest , should be preferred to the rest ; and that which is beneficial , to that which is only pleasant , specially when many are concerned in the profit , and when the pleasure is of few particular men. of writers , some intend to please , and others have mind to instruct ; to my opinion , these last are to be preferred to the former , because they are more usefull and necessary : those who desire only to please , do often miss their aim ; for as many men as many minds ; and to agree with the fancies of men , is very difficult : but he who instructs well , goeth upon better grounds , and more solid principles : this is a work of necessity , when the other is of curiosity , and like a news book , is to be read over only once , and then is as an almanack out of date . the objects of the curiosity of men are different , according to their inclination , or usual application , to some of the several arts and sciences , that are in the world ; yet ( not to speak of the avis aëria , the bird which naturalists affirm to live only with the air ) as some creatures feed upon slight , and others upon substantial things ; so some men feed upon fancy , and use a chymerical food , leaving the body for the shadow , and will be better pleased to hear a tale , than the relation of some important atchievements ; these i look upon as distempered men ; and they who in their writings do humour them in 't , are as phisitians who do but dally with , and cure not their patients , and in job's words , physitians of no value ; and who , though they be not the authors , yet are accessary , and do much contribute to the continuation of such weaknesses . i , for my part , think it fitter to benefit the mind which is rational , than to please the fancy , which is ●often extravagant , and to do something for the publick good , is more solid contentment , than to gratfie the itching desires of some few particular men. for all this , i do not deny but that debet misceri utile dulci , the mind delights sometimes to have pleasant and slight things ; but it must be like the fruit , as we use to afford our palate after the stomach is satisfied with substantial meat , one may condescend to the several genius and capacities of men ; yet i conceive the accessary is not to be made the principal , nor the accidents be put into the place of the substance . if one , writing a relation of italy , would ( for example ) onely say , or chiefly insist upon this , in the church of san giovanni in parma , the altar piece is the transfiguration of our saviour ; by coreggio , and in a chappel there , are two others af the same ; one is the taking down of our saviour from the cross , and the other the martydom of one felicetta , and of another of their saints . nay , if he went further , and said , in the great altar , is room for persons , machines ; in the middle is brought in water about foot high , so that sea fights are represented therein . moreover , there is in the stables a great number of rare and fair horses ; hard by are coaches extraordinary rich , one of them being over-laid with silver ; fine gardens , walks , fountains , and little houses full of excellent pictures . if further he said , there is the colledge called de'i nobili , wherein none but persons of quality are admitted ; yet without difference of nations , and for l. a man by the year , they are taught sciences , and riding , fencing , dancing , and the like exercises , who have certain laws by themselves , and one whom they call prince the head of all ; and that their san francesco borgia is their founder , and are under the protection of the present duke . i say for all this , except more necessary and substantial things be observed , such a relation will be very defectuous . i will suppose in another example , he went more exactly upon particulars , namely that in the palace of the duke of modena , there is in several chambers , a madonna , or the virgins picture , made by coreggio , a good samaritan , taking care of the wounded man by bassano , christ appearing to mary in the garden by guido reni ; judas offering moneys to our saviour by titiano : another good samaritan by paolo veronese ; and the wedding of cana , by the same ; st jerome by rubens ; the iudgement of solomon by paolo veronese ; christ dead by guarcini ; st. peter coming to christ upon the sea , by tintoretto ; one venus , by titian ; another by augustino caracci ; in another room , three pictures by the caracci , one by annibale , another by agostino , and the third by ludovico ; another room is full of figures in tapistry , all excellent needle work ; in another are hangings representing the history of st. paul's voyage towards rome ; and in the same , are two admirable pieces , by raphaële di urbino . lastly , in another , are the picture of some princes of the family ; chiefly borso , the first of it , and of the last duke , that worthy prince francis , and of his son alfonso , who died in the same room . therein also is that incomparable picture of magdalena , lying down , leaning upon the elbow , and reading , to be valued not so much by the many iewels as emeraulds , hyacinthes and opales , &c. which the frame is full of : as for the transcendent skill of annibale caracci , of which the worth can never be praised , nor pay'd enough ; but for brevities sake , i omit several more drawn by perugini , procaccini , julio , romano , albano , &c. all which names , if the word picture was taken out , to many readers would seem to be spells ; and this way of taking observations , is the easiest of all , which every common capacity is able to do , by the means of those who shew these things , or of guides , whom italians call interpreti , who are found almost in every city ; so that there is but taking pen and ink , and writing what they say , which yet sometimes tends to make strangers believe things which are not , except they can themselves discern things . hence it is , that in the books of some travellers we read of several things relating to religion , which are indeed , or at least are so like tales , that a rational man can but admire thereat ; of this sort , is that of the convertite in rome disciplining , and lashing themselves till blood came out ; 't is to speak with too much confidence of what passes in those places ; if there be such blood , and it be not sprinkled a purpose , 't is that which they fetch out one of another , or that which they fetched out with stabbing themselves ; and this i speak out of certain grounds . of the same kind is that of the casa sancta , or the virgins house , carried by angels from judea in●o dalmatia , and thence to loretto . of the picture of the blessed virgin began by st. luc , and ●inished by angels , which i have seen in three several places . of s ta . caterina of siena , being actually married to christ , and walking bodily with him in a place , which is shewed in that city . the stairs under which st. alexis lay unknown for seventeen years in his fathers house . the miraculous crucifix which spoke to s ta . brigida , and the other which said to thomas aquinas , bene de me scripsisti thoma , and many such piae fraudes ? what shall i say of st. francis of paula , who being not suffered to come into the passage boat between regio and messina , because he had no moneys for his passage , he , like another elisha , spread his cloak upon the sea , and thus he and his companion crossed it . st. denis , and two more , are said , after their heads had been cut off , to have carried them upon their hands for some miles , at least for some space of ground . and san silvestre , who upon mount oreste , having heard by angel he was chosen pope , got upon his mule , which in three leaps thence carried him to rome every leap being of about miles ; and for a sign , there are chappels with the print of a mules shooe be●ore it , in the way from rome to rignano . and at rome is the print of our saviours foot , when he met with st. peter , which is much bigger than ever was goliah's . in padoa is the print of s ta . justina's finger upon a stone , and many more such things , the writing whereof i think may well be spared , by those who writ books of travels , as being of no use to a reader : and i think it were as good to say , tartary is a good place for civility , turky for gentility , moscovy ●or learning , spain for good chear , and paris for small beer . neither must one trouble the reader with the mention of every fidler he meets with in his travels , nor fill up paper with every petty accident . shall i say , that the last time i was in bologna , i saw executed a young man of years of age , who confessed to have murdered persons , and had but ten shillings for killing some of them ? or shall i boast how in another place the governor did me the favour to invite me to dine with him ? or that in another city i went to see a ball , and the like . these kinds of triftes may well be forborn , and better and more substantial and necessary things put in their place . such ( to the purpose of what i have already said ) may be a description of the person and temper of the forenamed princes or others , with some of the most essential things relating to their families , courts , ways of government , nature of their people , &c. which will please statesmen , and most who are curious to know the fashions and customs of strange countreys , as picture drawers will delight in matters of picture ; historians in things relating to history ; and geographers in geography : so that when all is said , every one must be lest to his opinion and ways ; onely every writer is to see what manner of persons he is willing to please , or inform ; and accordingly he ought to chuse and treat of subjects . thus i do in this , for as i propound to my self to please and bene●it travellers , so i endeavor herein , to give some help and directions ; which is the thing i chiefly insist upon . of the education of young gentlemen abroad . he who takes upon himself to be a guide to others , if he be true and faithful in what he hath undertaken , he will not think he hath done enough to have led them through a near and smooth way , and then leave them in the lurch , when they are fallen into a bad one : he will rather guide them through , and bring them to the journeys end , knowing how of all virtues , perseverance is the mother ; without which none shall , or deserves to be crowned . so as hitherto i shewed how young men may be made scholars ; now i must direct them how to become gentlemen indeed ; not by birth , for nature doth that for them , but by merit and virtue . i will bring them out of their study , and from amongst the dead , to converse with the living . we must now make them look abroad , raise them to a higher form , and teach them how to know the world ; which to live in and not understand , is a shame and a disadvantage when one is come to a competent age . having then gotten what a home breeding can afford till a certain time , if domestick affairs do permit , parents will do very well to send them into foreign parts . i know there are those who disapprove travelling , and they are of two sorts ; some do absolutely reject it as a thing not good in it self ; but the●e are so unreasonable , that i have little to say to them ; for i account them to be people wanting experience ; who condemn what they do not understand : who are like aesop's fox , whose tail having been cut off , would have advised all the rest to have theirs so too : for having not travelled , they wish others to follow their example : or if they have , perhaps they have conceived a prejudice against some nations , caused through their own miscarriage ; in which case they could wish every one would espouse their quarrel , and would be sorry to see others better than themselves . others more reasonable are not for travelling , not because of the thing it self , but out of fear of several inconveniencies which often travellers fall into . of this sort are fond mothers , who cannot suffer their children to go out of their sight ; but if they be so minded , 't is as good to pin them to their elbow , or tie them to a chimney-corner ; not that i should disapprove natural tenderness , only excess is what i dislike in it : they fear for the life and health of their children , be●ause of a●cidents which may happen to fall out ; besides the change of air , and climate , the vices of the countries they go into , the dangers they run in ; weighty considerations for those who have but one son , or few , to leave heirs of their estates , and successors of their names ; and many more reasons of this nature , which i will grant . but to argue the case with such , i would fain know , whether sicknesses , death , and vices do not reign at home as well as abroad : this indeed were a good argument , if as long as one is at home he could be free of these inconveniences ; but daily experience teaches us the contrary , and more too : first , for health , several examples we have of those , who being sickly at home , have recovered their health abroad ; the moisture of our climate caused by the neighbourhood of the seas , fenns , moorish grounds , ponds , rivers , and the like , is the cause of some distempers , as scurvy , and consumptions in our nation more than in others . then for death , some in england have sad experience how their sons having for several years been abroad in health , died not long after they were come home ; as if they were come over only to give up the ghost in the arms of their friends : to this i add , that our days as our hairs are numbred ; and god who is not tied to times nor places , is able to protect us every where ; so that whether or not our hour be come , it is not in our power to reverse the decree of god. as to countrey breeding , which is opposed to the courts , to the cities , or to travelling ; when it is meerly such , it is a clownish one . before a gentleman comes to a settlement , hawking , coursing , and hunting , are the dainties of it , then taking tobacco , and going to the alehouse and tavern , where matches are made for races , cock-fighting , and the like ; and if a gentleman be not as forward as they are , then he is proud , he is an enemy to good fellowship , and is not a man fit for society : thence dicing and carding will follow , which at last are attended with loss of estates , and destruction of families . i desire to know , what good employment is such a one fit for ? indeed to speak the best of him , we use to say , he is an honest country gentleman ; that is , often apt to be fooled , who hath neither much wit nor experience : but when a man is abroad , he studies the temper of men , and learns their several fashions ; he becomes a fit companion for every one , he observes the good and evil of others , he knows how to avoid tricks put upon men , refines and fits himself for any employment , and fixes in a certain manner of life , not forgetting himself to be an englishman , nor with becoming a frenchman , an italian , or a german , but building upon the true foundation of an englishman , and making use of the different ways of those several nations , as ornaments only , and not as a bottom ; for why should he transform himself into , and , as it were , become a foreigner , who is to live in england all the rest of his days : it is enough for him as it were to squeeze the quintessence of what ways , manners , and other good things those countries do afford . yet god forbid i should , by what i said a little before , in the least speak amiss of that we call a country life ; which to many proves so quie● , and so satisfactory ; and which for a time most of the nobility , and of the gentry are glad to lead out of choice , or by reason of their concerns and interest : but i mean the countrey life , merely such ; when a gentleman is able to talk of nothing but of a plough , corn , horses , hounds , &c. which yet doth not reach persons of the highest quality , whose houses in the country are like petty courts : therefore 't is necessary for the compleating of a gentleman , to know more than farmers , faulconers , and park-keepers : but without insisting any longer upon this , the third part of this work wherein i treat of a private life , will sufficiently shew how well i speak of a countrey life . concerning dangers which travellers are exposed to , i hold they ought to be avoided with care and prudence , and the occasions too ; but to be so timerous , as to be afraid of that which perhaps shall never be , and hath no probability of being , it is to have a groundless fear ; as if i were afraid to go out , because it is possible for tyles to fall upon my head : so can a chimney , when i am sitting by the fire . these , as to means and occasions we ought prudently to avoid ; and for the event , to submit it to gods providence : for if dangers ought to be so much minded , no body must drink out of a gold or silver cup , because some were poisoned out of the like ; no body go to sea , because some are drowned ; none must go to war , because ●everal are killed : so that take away dangers , there is no reward , no merits , nor virtue . now the two ends of travelling are profit and pleasure ; the last subordinate to the former , arising from the satisfaction one hath about the first , and from the variety of objects : for that which frenchmen call divertissement , or recreation , comes from diversity , which certainly causes a pleasure , almost every day one seeing different things : but benefit is a thing i mind most of all , 't is a thing gotten by travels , as confirmed by the practice of all polished and civilized nations , ancient and modern . not to look farther , than the * romans , who travelled into greece ; and men of several nations to rome and italy : and now all those who send their children out of england , sueden , germany , holland , &c. to travel into foreign parts , must needs have some good grounds for what they do : kings themselves and sovereign princes do the same , not rashly , but doubtless upon mature deliberation : and there are several , who seeing their children follow a bad course at home , send them abroad on purpose to reform them ; as often they do , though to their own costs : for rash quarrelsome men will find those who are able to tame them ; and therefore are forced to learn wisdom ; which coming to a daily practise , is at last contracted into an habit . when they are abroad , they are remote from those many occasions they have to be debauched at home . as for an instance , in matter of drinking , if one should practise this in italy , and most parts of france ; namely , south and southwest , he would be a laughing-stock ; so that he will be mocked out of this vice . now for men to learn sobriety , civility , frugality , and an universal compliance with all manner of tempers , to be acquainted with persons and places , the most considerable in europe , to be instructed in the way of government of several nations , and with their forces , riches , and nature , to gather all the good there is in them , and at last to know and rule himself , are matters of no small concernment to be gotten by travelling : to say nothing of the advantage of languages , whereby one is fitted for considerable employments at home , and one is capable of improving himself out of all books written in several tongues . but because young gentlemen are hardly capable to benefit themselves , they want help and directions which they receive from those who usually go under the name of governors , companions , or what other notion you please ; whose office is to take care of the gentleman's person , improvement , and affairs ; therefore upon this last account in italy they are called majordomo , or steward . these governors so called , because they have the government of their pupils , are of two sorts , some capable of that employment , and some not : of these last there are several , who go as much to improve themselves , as the young gentleman ; so that these make that to be their end , which to others is but the means . they intend first to go abroad , and to bring it about , they seek for an opportunity of travelling at the costs of others ▪ instead that others go abroad to discharge the trust committed to them . these indeed want governors themselves , and are much at a loss about the language , fashions , ways , and places of improvement , when they come abroad , and are unacquainted with the best conveniences of travelling , value of moneys , and price of things ; upon which accounts i have known some sadly cheated : and suppose such a tutor , having been a year or two in france , for the first time should begin to understand these things ( which yet , specially the language , are difficult for men come to riper years ) if he be to go into italy , he must begin all again , and will be at a loss as much as before ; new language , new persons , new fashions will breed new difficulties : so that he who is able to be a governor in france , will be an ignorant one in italy ; so after of germany , holland , spain , &c , the fashions of these nations differing as much as their languages . out of these , what shall we say to those parents , with whom cheapness is the prevailing qualification , when they are about chusing a governor , not considering so much , whether or not he hath a competent prudence and experience . it is indeed a sad thing to see how sometimes when there are two governors in hand , they will prefer him who takes less : thus they conclude , this i like , i believe he is an honest man , and will be content with a small allowance . men who are willing to spend or hundred pound , more or less , will be unwilling to gratifie a governor with or l. more than they have a mind to allow , which he who is knowing can save them once a year ; they do the most , and refuse to do the least , and care not how they discourage a man capable to serve them ; and will stand with them upon a small matter . i know every honest man will be careful of , true and faithful to his trust ; but certainly he cannot go about it with that chearfulness which is necessary . the be●ter to examine this matter , i must name some of the qualifications more necessary to a governor : first , i would have him to be a scholar , thereby on all occasions , and upon every subject , to be able to discourse with , and instruct a gentleman ; scholarship will afford him arguments and reasons , as well as precedents and examples , to persuade him to , or dissuade him from what he thinks fit ; yet i do not deny , but that one who is no scholar may have some capacity to discharge his trust in this kind ; the experience he hath of the world supplying his want of learning : but certainly he cannot do it so well : and no body can deny it to be better he were learned , at least in some degree , and in some kind or other of learning ; for it is not to be expected , that men shall be learned all alike . this learning will teach him a method how to infuse things into the young man's mind ; so that both will be the better for it : for scholarship refines and strengthens natural parts . yet i would not have the tutor meerly a scholar , and nothing else ; for many things different from scholarship are to be suggested to a young traveller when he is abroad , which the other cannot do , if himself doth not understand it . secondly , a governor must be a traveller ▪ one thing it is to be at school at home , and another to be abroad : as the ends , so the ways o● these two manners of breeding are different . he who speaks out of his own knowledge and experience , doth it with a greater weight and efficacy , because upon surer grounds ; for he who acts only upon trust , and by hearing say , will find his knowledge very defectuous , and the changes of some circumstances will often put him clearly to a loss ; for he who travels where he was before , is better able to order his going or staying , and his whole travels : and certainly 't is a greater advantage for a man to know his ground , and what things are worth seeing , as he stays at , or goes by a place , he who hath seen things before , is better able to discourse and make observations upon , and make others take notice of it . thirdly , i would have a governor gentile , well brought up himself , who hath seen the world , and frequented the courts , whereby he hath polished and civilized himself , and hath gotten a more plausible and insinuating way ; whose presence , action , and behaviour , are acceptable , and who in some measure is himself a pattern of a gentleman : he being such , a young man will strive to imitat● and make him his model ; for 't is usual with youth to follow the ways of those whom they converse with , and insensibly , as it were , to transform themselves into them ; youth in his tender years being so apt to receive impressions ; so that the person and carriage of one they see and converse with almost every hour , must needs have great influences upon them , and will polish whatsoever is rough and clownish in them : and this is a mark of distinction between a meer scholar and a traveller ; between a country clown and a gentleman , who thereby will become meek , sweet , courteous , and affable ; all qualities fit to win the hearts of men . furthermore , i pity those governors who never travelled before , nor ever frequented any courts , by reason of the many inconveniencies they often are liable to . when they know places and persons , where they are , they may bring their gentlemen into good , safe , and honest companies ; for youth will not ever be doing his exercises , keeping his chamber , seeing the same companies ; but sometimes they will look for change , and have variety : being of this temper , in case they have no virtuous society to keep with , they will fall into bad and vicious , where they may happen to be debauched , trepann'd into marriages , and abused otherwise : and in this last case , when a tutor hath neither friends nor acquaintances , he will not know what to do , nor which way to right himself . see what a governor was aristotle , he was both a philosopher and a courtier ; therefore philippus of macedonia very often could not forbear expressing his joy , because there was such a man alive to commit the education of his son to , not only able to teach him much learning , but also instruct him how to live and reign well over himself and his subjects : how few aristotles in the world ? how few alexanders also ? diogenes was much in the wrong , to think that to live at court ; did not become a philosopher ; because aristippus being much esteemed by alexander the great , by reason of his prudence , learning , quaintness , and other good qualities , followed his court ; which made diogenes to say , aristippus was not content with his condition : but indeed it is very proper for such persons to come nigh princes , that through a constant conversation they may infuse knowledge , wisdom , and goodness into them , which are all royal qualities , specially the last , as confessed by the king of egypt ; who hearing alexander was called the great , said , he is not greater if he be not better than i : but aristippus gave the cynick philosopher a fit answer , si scires regibus uti , olus ac mendicitatem fastidires , if thou couldest but know how to make use of , or rather how to behave thy self , and live with kings , thou wouldest despise , and be weary of a mean diet , and beggarliness . to this very purpose horatius saith , si prandere● olus patienter regibus uti , nollet aristippus , si sciret regibus uti fastidiret olus , qui me notat . — indeed aristophanes had reason to say , that a a virtuous man makes a right use of every thing : whereunto answers what ovid saith , pectoribus mores tot sunt quot in orbe figurae qui sapit innumeris moribus aptus erit . against what i said , some will object , all governors cannot be travellers , and courtiers ; there must be a beginning to every thing , and there is a first time of doing it ; this i confess to be true , but withal , i would never advise any one to send a tutor to serve his prentiship with his son ; for those first essayes or tryals are often dangerous , or at least unprofitable : let them first travel at their own charges , if they are able ; if not , in some other capacity , different from that of a governor . though a man of a discreet and prudent carriage can safely be trusted with this , and other employments ; yet to do things well , it is requisite to have some experience in the thing we undertake . here i cannot forbear speaking of a commendable custom they have in germany , for that nation is so fully convinced of the necessity of travelling , and of the benefit arising therefrom , that they hardly value there , a man who hath not been abroad ; their princes not excepted . now amongst them , are four sorts of those who go to travel : some who are rich and have means of their own , travel at their own charges ; others who are not so , but are taken notice to be hopeful and of good natural parts , are commended to their prince , who liking them , sends them to travel at his own costs , allowing so much by the year , and a certain time to go and improve their parts , which if they attain unto , when they are come home , they bestow charges and employments upon them . the third sort of them , are those who either living in republicks , such are many of their great cities , or being of so low an extraction , as have no grounds to hope for the princes protection , have all their friends joyning together to get for them a purse of , or l. more or less , and send them to travel and learn abroad ; and when they are come home , they are preferred according to the improvement they made of their time and monies . the last sort of them are those who go abroad in the capacity of valets de chambre , and other sorts of serving-men , and several turn soldiers , and serve other princes , which chiefly they use to do in france . in the fourth place , a governor should be communicative , not dull , or silent , but able and ready upon all occasions to insinuate necessary and virtuous precepts and advices to his pupil , universally to instruct him as much as both their capacities do reach : if this saying concerning all men be true , as it is , we are born for others more than for our selves ; of which kings and princes are not excluded ; for they are born , and are obliged to rule for the good of their subjects . certainly , governors are bound to promote the good of their gentlemen more than their own concerns ( though one doth not exclude the other ) and therefore ought to infuse into them what virtue and learning they have in themselves . scire tuum nihil est nisi te scire hoc sciat alter . which yet in some doth imply much vanity and ostentation , both to be avoided . some would also have governors well shaped , to the end their per●on may be the more acceptable ; for those who have any defect in that kind , may happen not to receive the respect which otherwise they deserve from a gentleman : others would have them healthful , that they may be the better able to go about their work ; others require they should be neat , and cleanly in their cloaths : in a word , the more good qualities they have within or without , the better , which i conclude all with this necessary one , that they be honest and virtuous men ▪ for without this , as i said be●ore , all qualities are defectuous . yet in the examination of this , i wish men to be wary , and prudent ; not indifferently to believe the report of every one : for sometimes the malice or interest of some men , make others to suffer horrid injustices . some are apt to conceive a prejudice against others . i would not hereupon press men to u●e charity ( which yet is the duty of every christian ) thus far , as that when it is apparent , pro as con , one should believe the best , or at least suspend his judgment , till farther and better information , which may be given by those who commend the person for being well known to those who have occasion for such a one , 't is to be supposed , for fear of disparaging themselves , have grounds and reasons for what they do , may be arising from former trials they had of the person commended . out of this it doth appear , how 't is charity and prudence not to believe slightly what is reported amiss of another ; there being no man in this world , but hath some enemy , and consequently may happen to be slandered by the same : and therefore it were well done to consider what makes men speak ill one of another , which is often because of former enmities , and falling out ; in which case the testimony of such is suspect ; it being usual with many unjustly to condemn others , thereby thinking to justifie themselves , and to raise their reputation upon the ruine of that of others . there are those who ●end their sons without governors , which i say nothing to , because every one hath his reasons , and ought to know his affairs ; but it will certainly prove beneficial to have the help of one who is qualified . i know some young men think it to be a discredit to them to have a governor ; but it is no more shame for a gentleman to have a governor , than for a traveller to take a guide when he is unacquainted with the way ; and to refuse such an help , implies much presumption and imprudence . i believe there are princes as able to govern themselves as many private men , and yet i have known some above thirty years old , who had one with them who went under such a notion ; which certainly is more for honor and benefit , than to be without ; though they did but take the care and management of their affairs : and there are those , who though they have no use of governors , when they are come home , do keep them about their persons for greatness sake , or for advice and other uses . some there are who have been , or are abroad without tutors , who had not run themselves beyond seas into such premunire's , if they had had one about them who had prevented extravagant expences , their being arrested , and such other dangers and shame , those indeed who once were abroad , and had such directors , if they go again , are better able to mannage their affairs . some will take a faithful valet de chambré , who hath some experience , which is better than none , or a raw one ; and this when the gentleman is passed twenty : but except the master be of a good nature , the servant will not dare to ●ay to him any thing against his mind , or give him good advice : rather to get his love he will serve and comply with him in any thing for his own ends ; whereof the consequences are often very bad . when a man is not able , or hath no mind to be at the charges of keeping abro●d a governor with his son , in my opinion the best way is to joyn with one or two more , to help to bear charges ; or else to send one with him well qualified , to carry him over , and settle him in one place or other of france , or of other countries , to be there with him two or three months , leave him there after he hath set him in a good way , and then come home . 't is fit to say also something of qualifications necessary to young gentlemen , who are appointed to travel ; but because , though all agree in their ultimate end , to procure their good , the subordinate ones are so different , that in many these dispositions are more to be wished than hoped for ; in some it is to divert them from bad inclinations they are subject to , or to withdraw them from vices they are given to , in others to mend and reform their bad nature , in others to learn the language and exercises , in many to improve themselves in one or several things , in others to get health , confidence , &c. so that often parents have private reasons for sending them abroad . however , though these things be not depending upon those who are to travel with them , yet 't is to be wished they had some or all the good qualities i am now ready to express . be●ides what i mentioned in the first part of this book of piety , erudition , and morality ; it is to be wished a young gentleman were of good parts , both acquired by study , and innate or by nature , when the understanding is naturally good , the apprehension quick , and memory happy , 't is a great encouragement to a governor , and in a young man a good disposition to receive and retain instructions ; contrariwise , when he is dull and heavy , it is tedious , uncomfortable , and hard infusing things into him : this requires a good method , and a great patience in the teacher , who must tell again and again , things , before the scholar can remember them ; yet for all this he must not be discouraged , nor the young man : for , gutta cavat lapidem non vi sed saepe cadendo . and sometimes those who are slow , and so heavy in receiving , are strong in keeping what they received . it is to be wished in the second place he be of a good nature , meek , and gentle ; not froward nor humorsome , but easie to be dealt withal , apt and willing to be directed and advised : this is a great satisfaction to a man , who is to deal with such tempers ; for he sees he bestows well his time and pains , and is like thereby to get credit and reputation , which to men is a great motive to act ; but when a man sees that what he doth is in vain ; that the more he strives to please , and to benefit , the less he is regarded , and that his labours are paid with unthankfulness ; that whatsoever he doth is disliked , and that the young man grows so unruly and wild , that there are little hopes of remedy to recal him : then he begins to feel the weight and burthen of his task , which he wishes to be discharged of , wanting strength and courage to go through : this will make travelling unpleasant and unprofitable to both ; so that when it proves so , both do share in the hardness and the trouble . thirdly , in a young man is required an opinion , that his governor is worthy of , and able to perform the trust committed to him . some young travellers are so highly conceited of themselvs , and set themselves at such a value , that they look upon every one else as much their inferior , and every way below them : but they must learn not to over-value themselves , nor undervalue others ; and not use like serving-men , those whom their parents thought fit and worthy to give them as directors . in the fourth place , i would have gentlemen young when they begin to travel abroad , and this for several reasons : first , what bad inclinations may happen to be in them , cannot be very strong in so short a time , and therefore are more easily rooted out , and better ones grafted in their place : as long as evil is not contracted into an habit , still there is hopes of a remedy ; but when it is inveterate , and hath been in possession for a long time , then it proves more dangerous and hard to be removed . secondly , because when they be young , they are the more tractable , and receive impressions better ; and though some think them to be less reasonable , than when they are come to riper years , i believe also their passions are weaker in them ; and therefore are not so strong headed , and less obstinate . they do not go abroad to shew they are very rational , men of wit and parts , but to learn these things ; and when they have it , to perfect themselves therein : neither is a governor given them to be a witness and spectator of what good qualities they have , but rather to shew how they may get them in case they want them ▪ and raise them to a higher degree of perfection , if they are endued therewith . a preceptor will be pleased when his scholar moves questions to him , and learns easily what he teaches him ; but if , because the young man hath good parts , he would not mind his masters instructions , but constantly be a disputing against him , this is worse than if he were less witty , but more yielding to rule and advice : for i repeat here what i said elsewhere , how obedience is the foundation upon which all instructions are to be built , and the basis of good breeding : god also loves obedience better than sacrifice . it is a custom with many in england , to order travelling to their sons , as emetick wine is by the physician prescribed to the patient ; that is , when they know not what else to do , and when schools , universities , inns of courts , and every other way hath been tried to no purpose : then that nature which could be tamed in none of these places , is given to be mended by a governor , with many a woe to him ; and all this , because the young gentleman was not sent abroad betime , and before he was hardened in his evil courses . moreover , when they are young , they are more capable of learning tongues , and exercises ; provided , in relation to these last , their bodies be able to bear the hardship of it ; which , to know , must be left to the prudence of the governor ; there being some exercises harder than others : so parents must judg of the fittest time for them to begin their journey , whether they be young enough , yet not too young , out of the strength or weakness of their complexion ; only more care must be taken of them upon the journey , when they are of a feeble constitution : some are sit to travel at or , others at , , and . but when they are passed , some who are of no good nature , will grow strong and stiff , reject instruction , and think themselves wi●er than their teachers : of these we may say , what st. iames speaks of the tongue , every kind of birds , of beasts , and of serpents , can be , and hath been tamed , but the●e can no man tame ; so unruly they are . indeed , when governors light upon wild and loose humors , they are to be pitied ; it is a burden as heavy as any they can lie under , and a task as hard as any they can undertake ; which it were well for them to be discharged of . when things succeed well , god receives the glory of it , young gentlemen the profit and advantage , their relations content and satisfaction , and the governor gets credit by it . see how many ways good is hindered by the unruly and untoward carriage of such . certainly , when a man is able well to govern youth , he will be fit for other things , and those not inconsiderable . but in few words , in a gentleman under my conduct , i could desire to be first a disposition in him to that i would put him upon ; few succeed in what they are not fit for , nor capable of . secondly , an inclination , * 't is not enough to be able to do a thing , yet have no mind to it . thirdly , an application , without which none of the former can come to any good ; and all these ought to have a good direction , or else they prove useless , and can hardly do , or come to any good . i wish every young gentleman that travels abroad , to know that his parents have not rashly given them their governors : 't is well known what a strict perquisition they make about them for the most part ; and except they be satisfied concerning them by men of probity and known integrity , they will not employ them ; for as they love their children , as they look upon a son to be the heir of their estate , the hopes and staff of their family , whose person , education , and affairs they wholly commit to him : certainly , men who have but common sence and reason will not do it , without good grounds ; seeing upon the breeding of that son often depend the prosperity , or destruction of a family . this being granted , why are young men so wanting in their respect and duty to parents , as to slight the choice which they made , and do as good as accuse them of want of prudence , knowledge , and judgment , by disapproving , and , as much as in them lies , condemning that election : after this rate they will be accounted wise , and their fathers must be fools . but besides this , they must not be ignorant how parents have invested governors with their power and authority , not to destruction , but to edification , which parents at their departure have , or ought to have made an open declaration of , charging them to take their advice in every thing , and to do nothing without it , seeing they are wholly committed to his care , which he is obliged to perform for conscience sake , and for his own credit and interest , being to answer for miscarriages happening through his fault ; wherein if he doth well , he shall receive praise , or on the contrary , shame : so that after this , a young man can do nothing against his governor , but it will reflect upon his parents , whom he represents , who will have all the reason in the world to be offended thereat , for contempt of their persons and authority ; for indeed , abroad to him he is instead of a father , a gentleman being considered as one under age : wherefore many people will be loth to trust him , though he be known to be a person of quality , and of a good estate ; and in case they do , without the governors consent , this can be forced by no law beyond seas to pay his debts , if the young men be out of the way . let them also consider , that they and their tutors are so nearly related to one another , that all their concerns they make their own , and share with them in the praise or the blame , the satisfaction or di●pleasure ● however , i must say this , let discouragements be what they will , till parents , ( who weekly , or at least as often as conveniently can be , ought to receive from the governor an exact account and information of what falls out ) have taken order about things , he ought to mind his work nevertheless , and steer the ship for all the storm : di●ficulties must not discourage him too much , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , difficilia quae pulchra , & nulla sine pulvere palma , time is a great physician , and many a foul morning hath been followed with a fair afternoon , co'l tempo é la paglia se maturono le nespoli , say the italians . now i must pass to some preparatory dispositions , which a gentleman must use in order to his travels : first , he would do well to get something of the language of the country he is next to go to , as an introduction to it , though it were only to understand something of it , and be able to ask for necessary things ; this can rid him of the surprizal others are subject to , who coming into a foreign country , and understanding not one word of the tongue , look as if they were fallen ●rom the clouds : hereby their journey is most pleasant to them , and they are sooner disposed to receive the benefit of it : so they ought to have something of the french before they go out of england , of italian before they leave france , and of the german before they stir out of italy , and so of the rest . they must also take a progress into the country to see what curiosities and remarkable things are in 't , to be able to give an account thereof to those who will ask about it ; for it is very ordinary to some of those in whose country one travels to put several questions concerning it ; and then indeed it is a shame not to be able to satisfie them in several things they ask . to have the curiosity of seeing other countries , and yet neglect to know his own , is a strange sort of curiosity ; as if a master of a family did not care to be acquainted with what passes in his family , and yet were very inquisitive to know what is done in his neighbours house ; to be ignorant of his own affairs , and yet be well informed of those of other men , is to invert the order of things , and put last that which should be first : let a man set his house in order , and then look abroad : and to make a more particular application of this , england is a country of which much can be said , 't is strongly and conveniently seated under a temperate climate , producing all things necessary for life , as wheat and all manner of corn ; there is variety of drink and liquors , and though wine doth not grow in 't , we have it of all sorts : there are good pastures , whereby abundance of beasts and cattel are fed , whose flesh , milk , butter , and cheese are dainty ; very fine cloth is made of the wool of one , and extraordinary good leather of the hides of the other : fewel is very plentiful , so is all manner of wood and timber to build , but specially oak , to make ships of . you see there is enough to eat , to drink , to be cloathed , to warm himself , and shipping to defend the island , and to assault others . besides this , it hath no less variety of dainties , as all manner of fowl and fish , whether salt or fresh , of sea , ponds , and rivers : as for venison , there is hardly any person of quality , but hath his park stored with deers of all sorts , warrens full of rabits : what shall i say of the mines of tin , iron , lead , and of coal-pits ? besides , england produces the stoutest cocks , finest horses , and good for service , the best dogs that can be : and if after the things i named just now , it was proper to mention women , i could say they are the handsomest in the world . foreign nations do value every thing which comes out of england , as knives , stockings , gloves , laces , cloth , hangings , ribons , watches , and all manner of manufactories . all these things a young gentleman must be acquainted withal , as with the constitution of the nation , which hath the best of what could be drawn from monarchical , aristocratical , or democratical governments ; so the settlement of trade , wherein it consists , how many people live by it , and the several east-indies , turky , spanish companies of merchants , &c. though 't is not to be expected they should be perfect in these things , yet it will be well to have a superficial knowledge thereof , they must also be able to give some account of the government , and of the navy , which is the glory , and the strength of the nation . but this is most proper to what i am to say in the third place , which gentlemen ought to be versed in , viz. the fashions and customs particular to the nation , though 't were but cock-fighting , bull and bear-baiting , running of races , wrastling , playing with cudgels , foot and stool-ball , &c. because upon occasion beyond seas , this may be matter of a discourse : but to wave these kinds of sports , and come to solid and more necessary things , a country gentleman being come up to the city , if he hath none more urgent and necessary occasions to go about , let him go once a day , or every other day to westminster-hall , if it be parliament or term time , to court once or twice a week , and as often to the exchange ▪ hereby he will get a superficial knowledge of things most important to the nation ; 't were not amiss also to see the quarter-sessions in the old-baily : for i am of opinion , that a young gentleman before he comes to a settlement , ought to think that nothing is below him to be known ; which rule he must observe , specially when he is beyond seas : these things i mention but by the by , and as the heads of what they ought to be informed of , as much as 't is possible and convenient before they go over ; or else , if they be too young , put it off till they are come back , and then be sure to do it . thus things being disposed for the journey , the governor must get as exact an information as is possible for him , of the nature and temper of the young man , which parents are best able to do , and consequently of the best way to deal with him : thus in an hours time he can know as much as would require whole months to make his observation ; this indeed is the shortest and best way : but because persons and things are subject to alterations , to this information given him , he ought , for the future , to joyn his own observations , and make it his study to know the young man's genius , to take a method accordingly ; for every method doth not sute with every temper . the governor being so engaged , the first thing he goes about must be to get the young man's love and affection , which he may do in several ways : first , being very tender of him , and upon the road , procuring him all necessary and convenient accommodations , remedying , as soon as may be , inconveniencies , giving good words when any thing falls amiss : certainly , if he be not of a very bad nature , the care of him in such things will work upon him . secondly , shew him curiosities worth seeing , as you stay or go by ; this will divert , and please him , and make him like the countrey : in the mean time help him to make his observations of things , and desire him to set them down in writing . thus he can see you take pains , and are willing to please him , and promote his good and benefit ; so that he cannot chuse but have affection for you . thirdly , be civil and respectful to him , which will be a precedent for him to be so to you ; for he who is willing to receive must give too ; and we use to say , one hand washeth another : so you do give him an example of being civil to others , which is a token of a sweet nature , and of good breeding ; and hereby one will appear to be much a gentleman . this in point of society , is very taking , it winneth the heart , works upon affections , disarmeth an enemy , and extraordinarily obligeth a friend ; and without it the friendship of a man is not to be valued a straw ; for where is a real love , there is also respect and civility : and he doth not deserve a friend , who doth not use him this way . lastly , please him in indifferent things , to make him comply with you in substantial , and necessary ; and never stand with him upon trifles , which were a morosity in you ; and in case he desires a thing , which is neither reasonable nor convenient to do , dissuade him from it with strength of reason , and not by authority : if you give him reason of such actions , you lay before him a leading case to give you an account of his ; and herein whether or not you do agree , you will ever shew your self the wisest of the two , which a man in your capacity is concerned and obliged to be . this course being taken , probably love and union will be setled between the traveller and his governor , which is the ground of a success in the journey , or else no pleasure nor profit in travelling : to this effect , all occasions of dispute ought to be avoided ; and because some conceived hatred against governors in general , whom they look upon as curbs and bridles to hold them in , and restrain their courses ; insomuch that they hate the very name , it will be well if that can satisfie , to avoid taking the name of tutor , governor , or any other odious to them , and use that of companion or camrade , which germans use much , or any one else they will like , signifying equality , seeing they dislike the ●ormer ; because they seem to include a superiority : therefore never domineer over them , and away with those who would keep them in a low , submissive and slavish way : this is the ground of hatred and differences , and the great hinderance to peace , union , and love . indeed the word tutor is more proper for schools and universities , and that of governor is more honorable for the gentleman , than for him who bears it . one of the first lessons the governor gives him , must tend to remove prejudices in case he hath some against any nation ; for then he will dislike every thing he seeth there ; and this may happen to prove an occasion of many troubles and quarrels : and let this be printed in his mind , never to blame a whole nation for the fault of few particular men : for as we say , faults are personal , and in every nation are both good and evil . another advice will be to make him leave off that jarring and wrangling humor , which usually is gotten in the schools , whereby they gain-say every thing others speak ; they hear others not to learn , but only to contradict ; which to do they think to be a piece of wit : so far from being true , that thereby they make themselves absurd and insufferable in company : what right have they to take upon them to censure every word or action of others , and that so unnecessarily , impertinently , and unseasonably , that one can but admire it ? travellers must not discommend and dislike every thing they see in other countries , and commend every thing in their own , without occasion to do it . some make odious comparisons which is carefully to be avoided . some parents use to give instructions to the governor before they set forth , which he will do well to receive ; for it may be a help to him , and thereby he will shew the respect he beareth to , and the dependency he hath upon the father , who being acquainted with the temper of his son , must needs be able to give some use●ul directions ; which correspondency must hold as long as they are abroad : not only from time to time ( as i said before ) giving parents an account of what is done , but also signifying , when occasion requires , some of his resolutions , and asking advice thereupon , before they be put in execution : but withal , in several things a governor must not be stinted . i heard of some parents , who order their sons to stay a fortnight in one place , eight days in another , five , and no more in another , and the like ; which they who are upon the place , are better able to judg of ; many accidents falling out every day : these things , and many more , ought to be left to the prudence and freedom of the governor , to provide according to emergencies ; yet what resolutions he takes he must impart to the gentleman , in case there is no inconvenience to do it , make him like it , and have his consent therein . in matter of moneys also he must not be so confined , but that he may sometimes dispose of some small sums ; for let a man be never so exact in forecasting expences , still fall out some occasions of laying out which were not foreseen . two ways there are of giving allowance ; one is when a father allows so much by the year , and no more ; whereupon the governor takes upon him to defray every thing : yet i think if he could make it appear , he well laid out more than he received , parents would not disown him therein ; though it would be well for him , when he sees the sum not like to do it , to write about it , and know their mind before he lays out any thing of his own , except there were extraordinary occasion for it : thus he secures himself from those who are very hard upon such accounts . the other way of allowing , is not to fix upon a sum , but to receive an account of what is spent , and to enter it , whether it be more or less . thus when unexpectedly some charges happen , parents receiving good grounds and satisfaction about it , will acquiesce . but before i proceed further in point of monies , i must again ( for i can never take too much notice of it ) say it is to be known how governors are given to young men , not to over-awe or offer them any violence , for there hath been an end of this when they left school ; but to afford them help and directions ; even as we see when a child begins to stand upon his legs , and to walk , one or other holds him by the arm , or stands close by to hinder him from falling , though we see many times he will hardly suffer to be touched or helped : this indeed is to be admired at , when the child begins to walk , he will not be helped , though he stands in need of it , when his will is , as it were , born , he will not suffer it to be guided : however a governor is given , if possible , to keep a young man from those stumblings and falls , which youth and want of experience and knowledge do often expose them to in the world ; and those who have any wit or good nature , will not be angry against , but rather kind and thankful to him for giving those counsels , and using those means which can keep them from miscarriages , shame , danger , hurt , and such other inconveniences which are so frequent in the world . to return upon matter of monies , before they come away from home , such course is to be taken , as that upon all occasions they may surely be supplied with monies , which i believe is not so certain by way of bills of exchange , as by letters of credit ; for bills of exchange may happen to miscarry , be lost , or refused : in which case a man is often left in the lurch . upon this account i have known several who lost their time , and opportunity , before they could receive timely and necessary supplies of monies ; for sometimes they wait so long for the coming of a bill of exchange to discharge and be gone from a place , that it is spent before they can receive it ; so they must be forced to stay till they have another : let them forecast as much as they can , 't is possible for them to fall short of their account , specially if they are very remote from home : but let them be never so far , letters of credit can secure them , for ever a man hath this along with him , which he ought to renew as he goes from one great place to another , but specially for those where he intends to make a considerable stay ; only before he leaves the other town , he may take monies , as much , or more than he thinks will be enough to carry him thither : and let a traveller observe this ( except he be in a place where is great danger of being rob'd ) ever to have monies by him , yet not make a shew of it ; for he doth not know what sudden occasion he may have of it , so many sad accidents falling out every day : and what , if when i am walking in the street , i am unhappily forced , or suddenly engaged in my own defence , or of a friend , to draw , and wound , or kill a man , which thing is not impossible , what would become of me if i had no monies to get a horse-back , and be gone . such a mischance may befal a gentleman or his governor . letters of commendation are also necessary for those who travel in parts , where they have no friends nor acquaintances ; at least if they do no good they will do no harm , but often upon occasion they prove very beneficial and advantageous , whether a man doth but go by a place or stay in 't any time ; for a traveller cannot tell what occasion he may have of friends , and favour , when he is in a place , or before he comes to it . these letters must be gotten from the best hands ; for the more he who commends is considerable , the more respect , civility , and service he who is commended will receive . these necessary provisions being made , the governor will carry out of england his gentleman to paris , where he ought to shew him some of the chief fair houses , and other curiosities in or about that city , to refresh and divert him after his journey to that place , which also will make the gentleman like the country more and more ; which is very material for his intended and future improvement : whilst he is there he must wait upon the lord embassador , in case the king keeps one there at that time ; and in case there be no inconvenience , what other english persons of the highest quality are there : so once , or twice , he may visit any singular friend , if he hath any there , yet avoid too many acquaintances with his own country-men . he will also do well to go , if he makes but a short stay in paris , at least once to charenton , to the protestant church there , whether or not he understands the language , to give god thanks for his protection so far , and to crave his blessing upon the whole journey : thus he will see that numerous assembly . this being done , he will do well to be gone thence , to settle somewhere else . concerning the place of settlement , men differ in their opinions ; all agree that one must be chosen to stay at , and to learn the language , fashions , and exercises ; which cannot be done if one be constantly a travelling , and ever upon a motion , but time of rest must be allowed to do 't ; for the ▪ proverb saith , the rolling stone gathers no moss . some think fit to settle at paris ; and may be they are in the right , having reasons for it ; but mine are to the contrary , upon the first setting out : first , one must have learned the language , some customs of the nation , and gotten some experience before he be ripe for paris ; where a novice cannot enjoy that society which is to be had in other towns : it is not usual for citizens to like strangers coming to converse within their doors , except they have particular reason for it ▪ and people of quality have not the patience to hear a gentleman unable to speak two words together of good sense , but in other towns it is otherwise . secondly , the place is very chargeable and expensive● . thirdly , debauched company of one countrey-man or other , is almost unavoidable ; for not being capable of conversing with people of that countrey , he will do 't with those he can meet with . fourthly , exercises are dear , and most masters there do not take much pains with one , because of the number of scholars , or the distance of places . fifthly , there is a daily and universal occasion of falling into evil courses ; and one will be hardly able to learn the language , by reason of the number of his countrey-men he will find there ; this is for those who live in pensions and auberges : as for academies , if there be not many of one nation , there is a good breeding in them , and think it a good way ; but such orders are observed in them , as several gentlemen would have much ado to be brought under ; some being so much used to their liberty , that they could hardly submit to the r●les of keeping to certain hours , of coming in within such a time , and after that , having no liberty to go out , nor at any time without asking leave , but when a man hath done what he went about , and is coming home , i would advise him to stay at paris , at least half a year , to perfect himself in his exercises , to see the court , and frequent the company of some persons of quality , and of several witty , judicious , and learned men , and other persons of worth and merit : but of this more hereafter . after paris , places most frequented by strangers are along the river loire from orleans downwards , seated in a pleasant and plentiful country , their language is well spoken amongst people of some fashion , good and able masters of exercises are found in them , and the people thereof are very kind and civil to strangers , orleans , blois , saumur , and anger 's are such : yet though i like them all , to my mind anger 's ought to have the preference ; it being more considerable than the two last ( which yet i think to be fitter than the former ) in greatness , number of inhabitants , and of persons of quality , it being the head city of a province formerly belonging to england ; it is in a good air , hath fine wal●●s about the town , very able masters in all manner of exercises , and people much civilized , of a sweet nature , according to their proverb . hitherto strangers have been free there from being trepan'd into marriages , as 't is usual in other places . in the way to that , or any other place , one hath a mind to go to , as i hinted before , one must b● careful to shew all curiosities to the gentleman , and persuade him to take notes of what he seeth and observeth . the method herein to be observed is this , as soon as you are come to a town , and have taken a short rest and refreshment ( if you want it ) in your inn , which ever ought to be the best , or one of the best ; the first thing you do must be to carry your letters of commendation , if you have any , to the persons they are directed to ; and if in any thing you want their assistance , you may desire it of them , with all civility and excuses sutable to their and your quality . the second thing , in case you are not acquainted with the town , must be to desire your landlord to go with you , or give you some rational man , to carry you to see the town , the walls , and the fortifications thereof , walks , broad places , churches , publick buildings , closets full of rarities , or any other antient or modern curio●ities . so when you walk up and down the streets , if any remarkable thing be obvious , desire to be informed of it , enquire about the most potent families , whether noble or not , of their charges , estates , and interest in the place ; then ask by what trade or other means the town or city doth chiefly subsist , and what are the customs and temper of the inhabitants ; afterwards of the policy , and of the way and form of government ; not forgetting to know how far doth reach the power and authority of the clergy , what are the priviledges of the city and citizens , what difference is amongst them , and what are the prerogatives of the nobility and gentry ; and in case the landlord , or he whom he hath given you , be not able to satisfie you in these points , desire him to direct you to some body capable to do it ; but this is when the governor is a stranger to the place ; for else he must himself acquaint his gentleman with all these things . and here is seen the advantage of one who knows them already . having thus viewed the town , and castle , if there be any , and in the general being informed of the policy and constitution thereof , as you come back to your lodging , you may meditate and discourse upon these things , yet very discreetly ; with those you think capable of it , to get , if possible , a more exact and particular information of every thing : after all this , when you are gone into your chamber , you must take pains orderly to set down in writing in your diary book , what you heard and learned ; and if you are many , or only two , it will be well for every one to have his own book afterwards to compare notes , and know who hath been more exact , and what is most curious therein ; which upon occasion you may discourse about , and find out the motives , causes , and authors of things . felix qui potuit rerum cognoscere causas . further , it will be well to have before you the maps of every province , and , if possible , of the towns you are in , to know the right situation thereof ( which also may be done by getting upon some steeple , or high place ) and learn their frontiers and neighbours : it must not be neglected or forgotten to write down the histories , merry tales , notable sentences , witty replies , the good words , and every fine expression which every day you happen to hear in company , thereby to profit and make use of upon occasion : after all this you may receive the visits of those whom you were commended to , or return to take your leave of them , at which time you may be better able , and upon surer grounds to discourse with them upon every thing you have seen , and if possible , get a clearer information of ; and in case in the same city or town , lived any person of eminent quality in a great state , keeping a kind of a court , or other great officers , and men eminent for learning or other parts ; or according to the nature of the place , if there be any princes , though strangers or embassadors , residents , &c. you may enquire , whether they like to receive such visits as yours may be , you may desire those you are commended to , to procure you the honor of kissing their hands , usually persons of high quality love to be courted , and take this as a civility . and because it would not be well to go to them , and be mute , or to speak non-sense , you may make to them a short ▪ civil , and respectful complement , declaring your nation , how you are english gentlemen , who have undertaken to travel ▪ with a desire to fit your selves to serve your king and countrey , and all their frirnds and allies ( this if they be publick ministers of princes , friends to the crown of england ) and that you were loth to go by without kissing their hands , and tendering your humble services to them : when by the means of these visits , you are grown better acquainted , one may get a further information of the constitution of the place , or province , where you are , of the nature of the inhabitants , and of the state and inclination of the neighbours ; yet all this must be done with much respect , discreetness , prudence , and modesty , for fear of being accounted pedants , silly and ignorant , or giddy and rash , which would cause slightings and contempt . and in case there be occasion given to discourse upon the manners , nature , or customs of both , or either nation , viz. the travellers , and his whom he is with , or of the kings , princes , great men , even of particular persons ; the traveller must carefully take heed not to let fall any word whereat any one might justly be offended , and perhaps resent it , bewaring to avoid nothing more than to slander or speak ill , or rashly , or presumptuously judge of others , which are the two dangerous rocks in conversation ; contrariwise they must keep within general tearms , give the best interpretation to things , and no ways shew themselves partial , bold , or passionate ; but if others speak or judge too freely of things , or persons , they ought to hear them with indifferency , and seem to admire at , rather than approve of what they say , and not answer to 't , as if they were ignorant of the matter : but of this more hereafter . only i will add two things , one is , that the governor , who upon all occasions is to give advice to his charge , must well know his quality , and judiciously understand what belongeth to it ; for if he be of the highest or lower quality , he ought to carry himself with him accordingly , with more or less formality , at least before strangers ; for else freedom is wholly necessary , and he ought to advise him to carry himself towards others , according to his and their qualities . the other thing i add , is this ; we see how travellers must not make post haste when they go through places , but ought to take time to rest , and be informed of things , whereby the journey will be more pleasant and profitable : nay , one must take horse sometimes , and go out of his way to see what deserves it . being then come to a place of settlement , the mind and endeavours of the gentleman , and of his governor , must wholly tend to be improved , yet more or less , according to every ones occasions ; for they who are scholars and travellers , to get either a livelihood , or a preferment , are most concerned to improve themselves ; but their settlement must begin with the set rules of piety , which from the first day of their setting forth , they ought daily to have practised . every morning and evening one ought to fall upon his knees , and devoutly to call upon god ; acknowledging his glory , and mercies , his own unworthiness , original and actual sinfulness , whether out of ignorance , or against the testimony of his conscience , the lights of nature , and of grace ; beseeching god for jesus christ's sake , to look on him with an eye of pity and compassion , to be reconciled unto him , and to apply to him all the merits and sufferings , whereby his son hath appeased his wrath , satisfied his justice , and made a full expiation for sins , whereof the filth may be washed clean in his precious blood , and the guilt so forgiven , that it may never rise up in judgment to accuse , convince , condemn , or shame him in this world , or that which is to come : then he must thank god for the protection which till then he hath afforded him , he hath brought him out of his own country , through deep waters , and dry land ; yet no harm hath befallen him : he must beg his help in the carrying on of the design he had in his going over ; that in the first place he would teach him to fear his majesty , and to keep his commandments ; and then how to improve himself , to bless his weak endeavors , and of those who have a hand in his education , enabling him to receive their instructions , and making him willing to be advised by them in every good thing , to the end the glory of all may be given to god , satisfaction to his friends , and relations , and he receive the benefit of it ; wishing withal , in due time to meet with his friends , if it be his pleasure , to their mutual comfort ; beseeching god , till then , to take him into his protection , and deliver him from those dangers which travellers are exposed to . i conceive these heads are comprehensive of his ordinary wants and necessities ; besides this , before he goeth to his prayers , he must read at least two chapters in the bible every day : further , he must be sure to observe the lords day , which beyond seas is too much prophaned ; either going to the protestant churches , where it can be done , or else in his own chamber , in prayer and reading scriptures , and some good book of devotion , or doing both , and other works of piety : and let this be performed without failing or interruption . therefore that one may be the better able and free to go about this , they must chuse a convenient lodging , of which the people be honest , affording good accommodation , and the master , if possible , be a man of parts and learning , whose conversation one may have at table ▪ which will prove pleasant and useful for the language , and other things . also , let them be protestants , if it can be done ; for union in judgment makes commonly union of affections , and one is free from snares , both of changing his religion , and being brought to trouble , in case of speaking amiss of another : besides that , in case of sickness , one can receive comfort from a minister , and will not be troubled with priests , as it is usual in popish countries , upon such occasions , of which we have seen examples : then in a protestant house one may have flesh , if he hath a mind to it up●n fridays , and other forbidden days , which many of the contrary religion would not give . this being regulated , the young traveller must immediately be put upon some exercises fit for , and becoming a gentleman , which his genius and strength ought to be consulted about : if he hath no mind nor disposition to 't , it will hardly come to any good ; some also of those exercises requiring a greater strength than others . the time of the year is to be considered ; for if he be weak , some violent exercises , as riding the great horse , and , may be , fencing could endanger his health in summer : the quality of exercises is to be lookt upon ; first , to do those which are most necessary , and then others ; according as he and the governor do agree ; he must have enough to take him up at least the greatest part of the morning , and some of the afternoon , yet so as not to be overburthened therewith ; for then he would be tired , and do none well . when days are longer he can do more than when they are short ; except the heat were so great , as to take his heart and strength from it ; but in hot weather he must begin betimes in the morning : every exercise commōnly takes up an hour , except the great horse , which requires much more ▪ those he undertakes , he must be constant and diligent in . the benefit coming from doing these exercises is manifold ; first , thereby he learns and instructs himself ; so hereafter upon occasion , being skilled in 't , he may make use of them ▪ then they take him up , and use him to be active and stirring ; and ●ome of them which make him stretch his joynts , help to make him grow : and this keeping him in action , makes him nimble , strong , and healthful : furthermore , they keep him from idleness , and bad company , and are a pleasure and a recreation to him ; for almost every hour he hath a new one , and thereby is diverted from evil thoughts , passions , and deeds : but let the time of these exercises be so ordered , that in the morning he may have a whole hour to himself , to eat his breakfast , to rest , to walk , or do what he hath a mind to . let him also have time to read and study ; for all his time must not be given to bodily exercises . to tell my opinion of this more particularly , first , one must know how long he is allowed to be abroad in the whole ; for then he must divide the time into so many parts , as an instance , some travel no farther than france , and these must resolve to be so long in saumur , anger 's , &c. so long in going the grand tour , and may be staying at montpelier , lyon , geneva , and so long at paris . this must be known to a certain time , or thereabouts ; for there ought to be a rule in ordering of our time . others intend besides france , to see italy ; others farther , will come home through germany , and the low-countries ; and of these some will only go directly through germany , others will see the emperors court , some of the electors , and of other princes there ; some have a curiosity of making a step into denmark and sueden : there are those who before they come home , will go into spain and portugal : in all this one can never take his measures well , or order of his journey , except he knows , so long i must be in france , so long in italy , and so forth ; which generally depends upon the pleasure of parents ; who will not have their sons to be long in some places , and be very long in others , according to reasons they have for it , which yet may be altered , as they receive from the governor advice of conveniences , or inconveniences , not foreseen in those places ; whereby we see how much is referred to the prudence of a director . now to state a case of this , i will suppose i am to be abroad three years , or thereabouts ( i believe the time is never so much stinted , as to stand upon one month or two ; the more , because the altering of our resolutions doth often depend upon accidents , which are not in our power ) and within this time i am to see france , italy , germany , and part of the low-countries , then i will resolve thus , in france i will be first months , or in italy , in germany , and the low-countries , and or at paris , before i go home : of every one i will speak in order . of the eighteen months i am to be in france , i will pass two in going from london to anger 's , or the place i intend to settle at by the river loire ( which places i do prefer to those more southerly , as montpellier , &c. not only upon the account of the language and exercises , but also for health and safety sake ; for one must not remove out of england into very hot countries , upon a sudden , but by degrees ) to rest and see what is worth seeing , upon the way : then i will reside or months in one place , weeks , or months to go the grand tour , weeks to see geneva , and make a step into switzerland , or as far as strasbourg , and the other six weeks at lyon , till the season be fit to go into italy . note , that when i say or months , and do not just fix the time , which in that place the longer it is the better , my reason is , that ever i would be before-hand with my time , and have six weeks , or two months in case of distempers , or other accidents ; or otherwise to dispose of it , as i see occasion for : let this be an essential rule for travellers , to be good husbands of their time and monies . in the space of nine or ten months i am to reside in a place ; the governor ought not only to lay the foundations of , but also set very forward the work , for which his gentleman went into france . as to the language , exercises , and fashions , specially the informing of his judgment : all which things are better learned thus , than when a man is going forward on his journey . to this end , in case he hath no experience of his own , who in that place are the best masters of exercises , he is to ask the advice of those who are able to judge of it , and are not partial : and in case men in giving their advice , prove partial , as often it falls out , every one commending him whom he likes , and loves best ; as it is not to be expected but that they will differ in opinion , then the general approbation will make me prefer one before another ; yet no farther than to put him to a trial : for in case i were not satisfied with him , i would make no difficulty of changing him for another . now these three qualifications i desire to find in every master of exercises , first , he must have a good way ; for it is not so necessary ▪ he should dance well , as that he should teach well , which two things do not always meet in one ; if he hath both the better : but the last i would prefer above the former : one may be an advantage of nature , which hath endued him with a good shape , and disposition ; but the other is a reward of art and industry . secondly , he ought to be constant and exact , not to miss his hours ; but when there is a set one , he must be punctual therein . i would not have them at one time to come soon , and at another late ; and sometimes not at all ; for not only this is a loss to the scholar in that particular , but also it is a prejudice and a hinderance to him in his other exercises . thirdly , i would have him civil and respectful to his scholars , and not ranting , nor domineering ; whereby not only their person , but the very exercise become odious : he must civilly and gently tell him where he faileth . for the three first months , specially if he is of a weak constitution , i would not have him to ride the great horse ▪ because : at first that exercise is tiresome , and takes up much time ; specially if it be in summer : but if he hath but a short time to stay in town , and he be able , without inconveniency , every morning to rise by break of day ; and he already hath an introduction into the language , he may the sooner begin the exercise . that which makes me advise not to learn it at first , is , to the end he may have more time to learn the tongue ; for all other masters may come to his lodging ; but if he will ride , he must go to the academy : indeed for those three months i would hardly have him to look abroad , except to walk , take the air , or go out upon some necessary occasion ; for till he hath something of the language , he is unfit to go into company , or take pleasure , or receive profit thereby . hence one may see how necessary it is to understand something of it before they go over ; it is not very fit neither , he should go to the dancing and fencing schools till he hath gotten a garb , a posture , and the grounds of those exercises ; though the sooner he goeth the better it will be . having often mentioned exercises , i must now show what they are , some being more , and others less necessary : the language is of the first kind , yea , the most usual and beneficial of all ; without it no society to be had , nor company to be kept with profit and satisfaction . we go beyond seas to learn what general or particular good things are in the places we come to ; but , who can be better able to inform us of it than the people of the countrey : but , how can we have any access or conversation about it with them , except we understand their language ? how can we make use of the several good books written in their tongue , except we do somewhat understand it ? no discoursing with ladies ( which in france is accounted a part of a civilized life ) without it ? he who hath it not , finds him●elf exposed to daily inconveniences , is a barbarian to them , as they are to him , whereby he leads an unprofitable and uncomfortable life : wherefore i would have every other master of exercise to be a kind of a language-master , to put him upon discourse ; and the young man must neglect nothing to get it ; he must first of all talk about any thing , though trifles , and not to the purpose : and although of ten words he could not speak two right , yet let him not be ashamed or discouraged at it ; for it is not to be expected he should be a master before he hath been a scholar , qui nunquam male nunquam bene , and to every thing there is a beginning . with speaking we learn to speak ▪ fabricando fabri simus . let him not think any thing below him till he hath overcome the dif●iculty of it , which once being attained unto , then he may the better mind his words and expressions , and more exactly observe himself and his actions . the language-master must teach him to read , write true orthography , and to speak properly ; to this effect , he must make use of some good books , which besides the language , may teach substantial things , as some history , morality , or politicks . as the world goes , dancing is an exercise becoming a gentleman , it being one of the essential parts of an outlandish , french breeding : so that as a gentleman who there goeth into company , hath daily occasions of practising it , it would be a shame for a young gentleman not to have some skill in 't ; a natural disposition is required to it : so let a man measure his steps never so just or exact , except he carr●es his body well , and hath a good ear to hear and observe the cadence , he wants that grace , which is the principal ornament of the dance . a good dancer takes well , specially with ladies ; but it is not enough to be able to dance a brau'e , a gavote , a ●ourante , a boree , &c. i will have a master to teach a gentleman how to keep his body in a good posture , when he stands , sitteth , or walketh ; how to come in or go out of a chamber where is company ; he must be taught how to carry his head , his hands , and his toes out , all in the best way , and with the handsomest presence : in a word , how to do things with a bonne grace , and in the finest and most gentile manner that the person is capable of ; but both nature and art must concur to give a man a fair presence , which for certain is a great advantage : a master teaches the steps , but the grace , the carriage , and the free motion of the body must chiefly come from us . as it argues a wild and a rude nature to despise this exercise , so to follow it too much , is a sign of effeminacy . fencing was formerly the exercise of vile and contemptible persons , whom romans called gladiatores , who , upon publick and solemn occasions , were brought in to divert and give sport to spectators ; their number once was so great , that being gathered into a body , they very much troubled the republick . of this , as of many other exercises , many things might be said in that kind , but being not to our present purpose , i will omit it , to say that fencing is now accounted an honest profession , and a necessary exercise , upon the skill of which often depends a mans life , either in a single , or more general fight ; and provided a man doth use it only in his own defence , or of his friends , it will be not only lawful , but also commendable : as often want of skill herein joyned to the consideration of the danger , takes away man's heart , so certainly one who is forced to use his sword , being skilled in 't , hath something to trust to , whereby his courage is raised : and although this be not universally true , yet no doubt he who knows how to handle a sword , hath an advantage against him who never learned it , they who have a martial spirit find this exercise sutable to their genius , give a great application to 't , and do usually succeed in 't ; which to effect , they must carefully observe , and diligently practise lessons given them , which at the three months end , if no sooner , they may be able to practice , if going to the school , they fence against other scholars , and make assault as french men call it , and ●ome masters , if you give them monies , before you part , will shew some singular trust , and some master-piece of their art. riding the great horse is a noble exercise which ever was esteemed amongst valiant nations , and is so to this day : horsemanship is a very manly thing , and 't is no small matter to manage so strong and courageous a creature as horses are , so to curb and hold them in , or else so to put on , tame , and govern them , as to make them use●ul and serviceable to us , to love and delight in horses is accounted a princely passion . hence it is , that in every kingdom there is one of the most important charges exercised by one of the most eminent noblemen , called , the master of the horse . hence hath sprung up that supreme charge ( if i may so call it ) under kings in military affairs of high constable , or as in some places it is called crown marshal for the word constable was comes stabuli , earl of the stable . certainly then the art teaching us to make use of , and to rule horses , must needs be esteemed e●pecially by those who have a warlike ●pirit , it being known that horsemen and horses are the strength of nations , though o● some more than of others : herein doth consist the whole strength of the polander , now after the cossacks are drawn from the obedience they owed to that crown . to ride the great horse , teaches two things , one to be a good , the other to be a fair horsemen : the good horseman i call him who fits fast a horseback , whom all the turnings , running , and stopping of horses cannot shake , nor cast down , which can be gotten by a long and constant use of riding : but to be a fair horseman , that is , to sit handsomely , and well , to compose the motion of his body , according to that of the horse , to have grace and dexterity in the handling and managing of him : in a word , to have a martial look , posture , and countenance a horseback , according to grounds and rules , is the fit and proper work of an academy . young men do very well to follow those exercises , which make the body healthful , lusty , and strong , for they are good : such are the forenamed , with running , wrestling , leaping , if decent , which are of a great use in war , because they fit the body for hardship ; yet of these last , one is to make his pleasure more than his business ; i mean , not to be too hot upon 't , specially if one be of a weak constitution and temper ; for they cause ( when violently used ) a great dissipation of spirits , whereby the body is much weakened : therefore one must be moderate therein , as in other violent sports , though honest and innocent , as may be hunting , which should not be too much followed : indeed sometimes it puts off evil thoughts from the mind , but withal produces no advantage : diana the patroness of it is chast , but barren also . other exercises there are not so material as the forenamed , which yet , if a gentleman hath a mind to , and time , he will do well to learn ; such are , vauting , trailing the pike , spreading colors , handling the halbard , or the two handed sword : also it will not be amiss to learn to play upon one instrument or other , of mu●ick ; as the lute , gittar , violin , or other he hath a mind to ; because when he is alone in his chamber , he may use it sometimes for a diver●ion . some also give themselves to vocal musick , and learn to sing , which is a fine quality , specially when they have a good voice ; for art can perfect that good disposition of nature ; and though they have no very good voice , 't is well to learn the rules ; for sometimes a man in his retirement singeth to please himself , and not others : and though he would not sing at all , yet 't is a satisfaction to know when others sing well , or when they do not , and to be able to judge of it . a natural disposition to 't , is not to be neglected , but withal , excess therein is to be avoided , not to affect , or too much make use of it : so as to appear in publick meetings , and places , nor to abuse that gift with singing vicious , profane , or impious songs . in a word , a gentleman may learn any honest and decent bodily exercise , whether it be tennis , or others , provided this be no hinderance to better things ; and be not followed with excess , or too much eagerness : for else , instead of contributing to one's health , it would endanger it , specially in summer , when heat is great and violent ; for without that , is made a great dissipation of spirits , which maketh one weak and faint ; yet i would advise him not to give himself to those sports , which none but an in●erior sort of people are at ; for thus he makes himself contemptible to persons of quality : therefore as long as he is abroad , and takes any recreation without doors , let him use those of the country he lives in , and which are followed by his equals ; for else men would conceive thoughts of him very disadvantageous as if he were weak spirited or low minded . thus much concerning bodily exercises ; let us now come to those of another nature ; for he goes abroad not only to frame his body , but also to instruct his mind , and inform his judgment : therefore he must add what he can to those arts and sciences i mentioned in the first part of this work , to bring them to a greater maturity and perfection : so that where he finds an eminent philosopher , there i would have him to close : the same he must do of a good linguist , where he happens to light upon one ; for it is the good fortune of travellers in one place , to find a man who excels in one thing , and in another place one who is famous for another ; for those jewels are dispersed , and he is a wise man who makes use of the advantage , and draws out of them all what he can : for when the occasion is lost , 't is not easily recovered . fronte capillata est , sed post occasio calva . one of the things , which above all , i would have him to be careful of , is , not to forget any thing he learned before in the schools or university ; for it were a greater shame to do so , than if he had never learned it : and let him not think it to be below him again to go over those things , for i have known some eminently learned men who every year read over their grammar . some think a governor hath no more to do herein , but to find good masters of all sorts of exercises , and see them perform their charge ; but i am not of that mind , for i woul● not have him to be an idle spectator , whilst others are at work ; but in time and place i wish him to impart to his gentleman , some of the lights he hath in himself ; for be is both , censor morum , and doctor rerum , teacher of things ; not of fencing , dancing , or the language , but of sciences , whether natural or moral ; but this specially by way of discourse : therefore i would have him to take pains briefly , to insinuate into the young man a general ground of history from the creation of the world , to the present age , out of some good books of his own choice : then also an epitome of the particular history of the country you are in , composed by an author of the same nation , esteemed the best , whether it be in france , or italy , &c. and one treating of the present state of things , in france they have one which is often renewed , called , the state of france , containing curious and necessary things for strangers and others . the useof the map will be very beneficial if he understands it , which he can do easily ; this will give a great light to some parts of history , depending upon geography , which he must have an insight of , till in due time he comes to a place where he may dive farther into it : whereof i will speak in its place . in the mean time he must endeavor to understand the use of the terrestrial globe , which can much help him therein . the science of mathematicks is very curious , and much worth the pains of a gentleman : indeed , i think this of all others to be the most ▪ fit and proper for a man of quality , though not every part of them ; her demonstrations are so visible , and so convincing , that of all humane arts and sciences this hath the clearest proofs . this is so generally received , that when we will say such a thing is undeniable , we call it a mathematical demonstration : but as it requires ripeness of judgment , i would have him to learn it by degrees , till he grows more and more fit for it : let him learn first the principles and elements of it ; yet , if he can , he must perfect himself in the crabby , yet very necessary part thereof , called arithmetick , which is of a universal necessity . geometry is one of the most important parts of it , necessary to many sorts of persons , pleasant and beneficial to all : the matter of fortification is very important for the defence of places ; and the rules of ordinary architecture are useful : they teach how to build well , to chuse a situation , pleasant , strong , and convenient , that is , having things necessary to subsist by , as water , &c. what shall i say of astronomy , astrology , and other lawful parts of this curious science , which of all humane ones are of the greatest extent , the most consummated therein making daily new discoveries : they are so taking and recreative , that the more one studies them , the more he is enticed to do 't ; they are the delight of the greatest wits , to whom they afford matter enough to exercise themselves . chymistry is another curious art , full of secrets and rarities , very pleasant and useful ; for certainly extractions made out of metals and minerals can do much good , when applied well , and , if in the practice of it men could but confine themselves within certain bounds , it would not prove so hurtful and dangerous to some as it is ; but , indeed 't is so bewitching a thing , that many not being gone very far into 't , do seek for the philosophical stone ▪ in the pursuit whereof , they exhaust their brains , and purse , and hope to find it out , which yet is harder to be done than a quadrature in the circle , or malleable glass that is harder than stones which can be broken with a hammer . if a traveller hath time , and happens to be in a convenient place , as may be padoa , montpellier , or other , it would be in him a commendable curiosity to learn something in physick , not to be a doctor of , or to practise it , only to be able to understand the grounds of it . a man having a body to look to , would be glad to know the temper and constitution of it , what manner of diet he must observe to keep it in health , and also to know the nature , causes , signs , and remedies of diseases , it would be a satisfaction and a benefit to one ; for at all times , and in all places one hath not a doctor at his elbow to consult with : besides that , there is a great pleasure to read the strong and rational books of great writers in that profession , as avicenna's , averroes's , hypocrates , galenus's , and others ; out of which here and there , i will collect curious things , and necessary to be known concerning our inward parts , viz. that the heart is the principle of life ; that the liver is the chief instrument of the nutritive faculty , and the shop of blood ; that the bladder of the gall is a necessary sink to settle the flava bilis , or choler , that thereby the liver is warmed and freed from corruption , and other good offices it doth , and that the spleen through several arteries , receiving heat from the heart , boileth the gross blood , which through certain little ramuli's or branches it doth convey into the neighbouring parts , for their nourishment , and that it draws it self the melancholick humor to disperse it into the ventricle , to strengthen and increase the retentive faculty , and many things more of this nature . he will do well when he is at orleans , anger 's , or any such places , where are publick schools of the civil law , to get one of the doctors , or professors thereof , to read it to him , which he will do privately in his own house ; or perhaps , if you be a man of high quality , come to your lodging : let no man account this to be a disparagement to himself , for learning and virtue are a credit : and i have known young noblemen , and of the greatest quality do 't . and though this roman law be not every where received as a law , yet in 't is much of reason and equity , and contains the grounds of politicks ; the parts of it were instituted by a wise republick , and great emperors , by the advice of judicious , wise , and able counsellors ; by the means of it several men were raised to great honor and fortune , according to the saying , dat galenus opes , dat iustinianus honores , — pauper aristoteles . this civil law once was received in many parts of the world ; and though at present it hath not the strength of a law in some places , yet it is much esteemed every where , and lookt upon as a thing judiciously compiled . i could also wish the traveller to inform himself of the most essential , municipal laws of countreys he comes into ; much more would i have him to understand those of his own , which he is to live under , and to be ruled by : therefore when he is come home , or before he goes abroad , he would do very well to settle a year or two in one of the inns of courts , therein to be instructed of , and apply himself to it . a man who hath an estate , is sometimes subject to be troubled about it , and he will be glad to know how to defend it from cheats , nor be forced to go to lawyers upon every trivial account for counsel , nor always do things upon trust , and not know wherefore such and such courses must be taken , and let it be an encouragement to those who would get preferments by it , that in most nations they who are eminently learned , and versed in the laws , are raised to great places , as to be judges of the land , lords keepers , and chancellors of kingdoms , and as to estates , within these dominions , many families have been , and are daily raised to great means and fortune by the law. when he hath time and opportunity , he will do well to learn to draw pictures , which is a gentile exercise , when one doth it for his private use and recreation , it may serve to take the plots , situation , and landskips of places he goes by ; hereby imagination is much helped ; so that a more perfect and more lasting idea of things is formed within us , being conveyed through the eye . as he goes by any courts , he must endeavor to get the pictures of the princes and princesses , young princes and ministers of state , and other great men , and the maps of considerable cities . let him not neglect to see , and if possible to get some skill in ancient and modern curiosities , whether pictures , statues of brass , marble , alabaster , &c. medals , and other fair and curious things , of which there is abroad such a variety , that it would be tedious to name them all ; only i would wish him to endeavor to get an universal , though it were but a superficial knowledge to be enabled upon occasion to discourse of any thing . to the purpose of medals i must say , the study thereof is not only pleasant , and curious , but also beneficial for the understanding of history ; by their means we find the errors of some authors , we learn some particulars , and understand niceties of history , which historians were silent in . this is better than picture which doth not last , and sculpture which doth not so much represent to the life , the faces or actions of great men ; it contains the best parts of these two , picture and sculpture , and the surest of history ; specially when they come from good masters hands . then as to the matter , the variety of metals is considerable ▪ whether gold , silver , corinthian metal , or brass ; and of this last specially , there are several sizes , some of the greatest by italians , called medaglioni , then great ; mezzane or of a middle size , and at last those of the lesser sort , and these either roman or greek ; the roman either of families or emperors , the greek of cities . of all these , those which are historical are the most considerable , and so worthy of the curiosity of princes and great men , as to have one of the best places in their closets : there is much learning in the knowledge of them , and sometimes one affords matter enough to discourse a whole hour upon 't : 't is true , it requires monies , some skill and time to put several together : in a word , it is a very enticing curiosity , and of great extent . and this as to ancient medals , which some other time i may happen to enlarge upon . but besides these , there are also modern medals ; for when arts and sciences were restored within the last age , this was not forgotten ; but indeed , work-men were so ignorant , and so followed the gothick way , that it is lamentable to see some of their medals , which yet were better than those coined , or years ago : but of late the way hath been so found out , that england and france afford admirable ones , and holland too , but inferior to the former . instead that formerly the best were of brass , now they are of silver or gold. the ancient roman ones , since the days of augustus were daily better and better , till the days of trajan and hadrian , and so kept till caracalla , at which time good work-men began to fail . so modern ones , though they began to appear in the days of henry vii . were hardly worth looking upon till within these thirty years , when corman in rome , warin in france , and now in england some have restored that art to a great perfection , both as to the design and working of the coin. thus by the means of twenty medals , more or less , the whole history of a princes life is laid open before us . some great men also , but subjects are by the means of a medal made known abroad to the world . the inclination i have for these things hath made me enlarge upon the matter : but i return to my subject . every night before he goeth to bed , he must recollect and repeat what he hath seen and learned that day , and also about the same time let him be sure to learn something by heart , which will take a deep impression , because when he is asleep , there are no objects to drive it out : this will also strengthen memory , which is the better for being used ; for like a knife it grows rusty , except it be made use of . let the governor often see him do his exercises , whose presence will make him and the masters more diligent and careful : and if sometimes he happens to be ill-disposed , let him put it off till another time ; provided it falls out so but seldom ; for being so released , he will return to 't with more vigor and chearfulness . he must be taught to have a respect for all his masters whatsoever , and thankfully to receive their advice when they tell him of his faults . and now i am upon this subject , the governor himself must be very prudent in●t ; for this is a delicate matter , most men loving to be praised , but not corrected and censured of their faults : in this he must use a very great dexterity , he lying between two extreams to discharge his duty in telling him of his failings , yet not exasperate him . if the young man was sensible that what advice is given him tends to his good , there would be no need of so many niceties , nor of so many cautions to be used : but the temper of several being like that of some horses , which receiving a sudden check of the bridle , draw back , grow unruly , and play a thousand tricks ; so they flie out , and cannot endure to be told what is amiss in them , which is an infallible sign of a bad nature : hereupon he must observe these three things , the first must be a protestation of his real zeal and affection to his service , which puts him upon telling him something for his good ; having thus prepared him , he must gently and civilly tell him what the matter is ; but thirdly , he must tell it in private , and take his time when he sees him in a good humour , and fit to receive advise . other times when he often sees him fall into a fault , he is to find out some story of one or other subject to the same fault , which he ought to exaggerate as much as can be , and thereby make him who committed it ridiculous , ever speaking of a third person , which a young man can hear very patiently , and observe it too ; but if he should come home and say to him , you are the man , perhaps he could not endure it ; but when he hath done all that he can , and yet he will not mend , he must be patient , knowing he hath done his part , and remember , that which cannot be cured , must be endured , though a prudent man will lay hold upon advantages sometimes he receives from one occasion or other , and then he giveth advice with success ; but let both the gentleman and his governor know this , that in every thing a decorum ought to be observed . as we all have failings , so we must seek to know and find them out ; and when we have , 't is not enough to hide and conceal them , we ought first mend and leave them off , for else they still remain and keep us in a continual danger . but one of the most essential parts of the office of a governor is to neglect no occasion of instructing his charge in every thing which is fit for him to know , whensoever he is with him , whether sitting or walking , he must loose no time , but give him good and wholesome advice , infusing into him principles of piety and virtue , to make him loath and abhor vice , improving his understanding by the light and knowledge he imparts to him of things ; when he seeth him do well he must commend and encourage him , and make him know his error when he is in the wrong , he is to be told of so many things , and there is such a variety of occasions to speak , that certainly an ingenious man will not want matter to entertain him with , the stock of a scholar and a traveller cannot easily be exhausted , and though it were only certain things which may very well be told over again and again ; every thing a man seeth , or any he hears will afford matter of speech , and one may reflect upon 't ; and make some spiritual , natural , moral , or political application of , and observation upon ; and rather than to say nothing , i will tell him stories to divert him , which will make him love my company , render my person acceptable to him , delight to be with me , and so upon occasion to take my advice ; for let others say what they please , a loving , civil , and obliging carriage will go nigh to win him , or else he must be of a strange humour , which yet i deny not to be possible . one thing which i would be constantly informing of him of , is the state of affairs in europe in gener●l , and of every nation in particular , beginning at home , continuing by our neighbors , and ending by those who are far off from time to time , he ought to give parents an account of the young mans carriage and improvement , and in case he hath sometimes no good to write , he ought to mitigate things , and not mention every petty trifle he doth amiss in : one must be very careful and tender not to make division between father and son , between whom natural affection at last will awake ; 't is a good work to settle a good correspondency between them , but withal the young man must help , the tutor alone cannot do 't ; for if his carriage were extravagant , it would destroy the good opinion he is willing to give of him , and would make the favourable character pass for a lye , or at least a flattery ; but in this are many intrigues depending upon accidents , to be left to the prudence of the governor , and which is not fit to declare , because they could not sute with the case of every one . hitherto i shewed what a gentlemen being abroad , ought to learn and know : now i am to speak of what he must learn and do , and how he must behave himself . saint paul reduces it under three heads , to live in this world soberly , justly , and religiously ; by sobriety he understands our whole duty concerning our selves , by justice or righteousness that which hath relation to our neighbors , and by religion , that which we owe to god , in whom he will have us to end , and begin with our selves , so to continue by our neighbors ; for except we be well disposed in our selves , we cannot be so towards others , and less towards god ; wash your selves , cleanse your hands , then draw nigh to me , faith the lord. these are essential duties and necessary to be practised by us upon all occasions : and though this be a command affirmative , yet it includes a negative one : not to infringe sobriety , justice , or piety at no time nor place ; which negative precepts do oblige one , semper & ad semper . all men in what countrey soever are generally obliged to the observation of this . but other things there are more particular than this , relating only to a civil life , consisting in some fashions and customs of countries ; for herein one nation differs from another , which a traveller ought to study , follow , and practise : this difference in some parts is greater , in others lesser ; these must be learned by him who is willing to go into company , else he would appear absurd and ridiculous : and though it is not to be expected that a stranger should be perfect in the customs of a countrey , as he who is born and bred in 't , yet it is to be supposed they will labour to be informed of them . for a time one ought to leave off his countrey fashions , to practise those of the nations he conver●es with ; for 't is more fit and easie for one or few men , and strangers , to conform themselves to the ways of a whole town , province , or kingdom , than for a whole nation to learn those of a particular man , or of few , which yet some are so unreasonable as to desire and dislike any thing which is not exactly as they have it at home : this may well be called the disease of their own countrey , whence they brought it , and which they will have to attend them through the whole course of their travels . certainly they are no wise men , who say , what care i for such fashions and customs ; which is the same as to say , i matter not to make my self ridiculous , and to do th●ngs wh●●● are absurd , one thing is well in one place , and amiss in another . as for instance , here in england the manner is for the master of the house to go in before a stranger ; this would pass for a very great incivility in france : so here the lady or mistress of the house uses to sit at the upper end of the table , which in france is given to strangers : so if we be many in a company , we make no scruple to drink all out of a glass , or a tankard , which there they are not used to do : and if a servant would offer to give them a glass before it was washed every time they drink , they would be angry at it : here when a man is sneezing , we say nothing to him , but there they would look upon 't as a want of civility . again , we use in england upon a journey now and then to ask one another how we do ; but in france they do no such thing : amongst them that question would answer to this , what aileth you that you look so ill ? i could make a long enumeration of such things , and other obvious , when a man hath society with people in that countrey ; for not only every kingdom , but also every province or shire , and almost every town hath some such particular thing , and some reason for 't , which one is not to trouble himself about , provided he hath the ground of the general customs of france , italy , and other parts when he is in them . a man's carriage in the street ought to be well composed , and according to the usual way of the place ; in some , if they see one walking extraordinarily slow , they will say he hath the gout : in others , i have seen people walk so fast , that one might have thought they were running for a doctor , or a midwife . the italian and spanish nations walk with great gravity , and would see others do so too . some going through the streets , gaze and stare as if they were fallen from the clouds , or had never ●een men , houses , or shops ; others wag their head so much , jugg so their hands , and are so discomposed in their whole motion , that one would think they are wild or mad : another sort there is of those who seem to go o●t into the street a purpose to see what other men do , or wear ; such a man's hat , say they , doth not sit well , his cloaths ar● not fashionable , the lace of his cravate is old , his shooes are worn out , and such busie-bodies observations , that one would think they are authorized to be publick censors of these things . others as they go , talk as loud as if they were speaking to deaf men , and that too in their own language , as if they had a mind to make people take notice they are strangers , and yet do not mind , or else scorn to return civility to those who shew it to them , with putting o●f their hats , or otherwise . a good behaviour at table , is , to me , a strong proof of a good education : here a gentleman must put a difference between him and a clown . grace being said , and civility ended , about places , i mean when a man is a stranger in a place ; for else every one knows his own , or else they will indifferently seat any where , still paying civility to him who is much above the rest , a handsome liberty is to be used . in france they hardly admit of any ceremonies , the bashful countenance of some at table ought to be put off , forks are a neat invention therefore to be used to avoid greasing hands , with laying them upon the meat : having occasion of passing the hand before others , one must do 't as seldom as he can ; and when he doth , he is to crave pardon for the trouble from him he gives it to , and to make clean his spoon before he puts it in the dish , after he hath taken it out of his mouth . sometimes i have seen gluttons , and a rude sort of people , who , as soon as a dish is set down upon the table , snap all they can out of it , as if they were afraid to want and starve ; one can see often as much upon their plate , as there is in the dish ; not considering that others as well as they must have their share : then leaning one or both elbows upon the table , like pigs they hang their mouth over the plate , and with both hands to the mouth , greedily devour that which so uncivilly they have taken . thus ●atisfying their gluttony , they mind neither decency nor their health ; little heeding whether such a kind of meat , and such a quantity of fruit will not give a surfeit to their stomach ; for some raw fruits are dangerous , as well as meat hard to be digested : they also will sin against sobriety with immoderate d●inking , thereby inflaming their blood and liver ; and do not mind how at table , men ought to have good and profitable discourse . in my travels i have been in places where people are very neat in their houses , in linnen , plate , and dressing of meat ; but as nasty in the eating as others are in the dressing of it : but as gentlemen are not the cooks , they cannot help when 't is nastily dressed ; but it is in their power to eat it cleanly . it is not good to be over-nice in his diet abroad , yet 't is a great satisfaction to sit at table with clean linnen , knives , spoons , forks , and plate . furthermore , the governor must be careful of his gentleman's conversation , which is of two sorts ; one improperly called to converse with the dead , and the other with the living , is properly so named : to converse with the dead is to read books ; herein he must be as cautious of what books he reads , as what company he frequents : evil company doth debauch the body , and evil books do corrupt the mind , causing that error in judgment which bad men do cause in the practice . a great deal of good hath been done by good books , and much evil and mischief caused by evil ones : some are so dangerous , that cunningly and inperceptibly they infuse a poison into the mind and heart of the readers . this was a known truth to primitive christians , who being converted to the gospel , brought all curious books they had and burned them . when once a man is used to read prophane and dishonest things , he will easily be brought to practise them ; wherefore it should be the governors care to see he reads no dangerous book to shake him in his religion ; for this , without exception , ought to be his chief care to keep him stedfast to his religion , nor any prophane , obscenous , and others apt to corrupt good manners . there is abroad a sort of books called romances , which have been occasion of much talk pro and con ; some saying they are curious and innocent books , which upon several accounts may prove beneficial ; for therein virtue and vice are set down ; the first to be followed , the other avoided : besides that , the chief subject of them is grounded upon history ; what ornaments it receives from art ▪ they rather add to , than take from the beauty of it , as it is with poetry . a modern author in france stands much in the defence of these sort of books , he and his sister having written several in that kind . on the other side , other good pens have cried them down for corrupters of good manners ; teaching ladies to give meetings to their gallants , run away from their parents , &c. but to give every one his due , the invention , elegancy , style , and purity of the language are to be commended , as far as i know , no body doubts of the two last : as to the former , when the author undertakes to give the character of a proud , ambitious , amorous , constant , cruel , base , and perfidious ; or of a wise , witty , generous , and valiant man , he carries on well his design , and the author makes him act his part well : but on the other side , passions are so represented to the life , that it works them into the heart of the reader , which naturally being disposed to receive evil rather than good , entertains the first , and neglects the last ; specially when they are in the hands of weak brains ; who seeing their passions flattered with a good success , at last , though through many crosses , they are encouraged to follow them , and will soon imagine themselves able to perform what others are therein said to have done . but if one hath a mind to know the way of them , he must read with this caution , that many things in them are not true , and consequently are for recreation rather than for instruction : no doubt but that some good and some evil are to be learned out of them : but if the harm that springs from that reading is greater than the good one can get by it , 't is prudence to forbear reading them , specially youth , which easily receives impressions ; but if they be read , let it be with moderation , seldom and without application , except it be for the language ; for certainly , reading of them much , steals some of our precious time , which might be better employed : yet a gentleman may be informed of what manner of books these are , so as not to be altogether ignorant of them when he happens to be in a place and company where such things are to be spoken of : but let him do 't so warily , as to fear being poisoned therewith ; and like dogs in egypt , which never stop when they lap in nilus , for fear of crocodiles that are in 't . the tutor also is as much as in him lies to see he reads no books which contain unsound and heterodox principles , or able to lead them to sinful practises ; such are some books of jesuites , which hold any error in judgment , under the doctrine of probability ; that is , if one single doctor hath advanced an opinion never so false , or erroneous , it is probable he was in the right , and so , men may believe it with a safe conscience . other books of jesuites do countenance any sinful practice , and corrupt wholly morality , under the notion and doctrine of directing the intention : thus one is allowed to steal , not to deprive others of their own , but with an intent to serve his occasions , and relieve his wants . these things are clearly set down in the book , called the mystery of iesuitism , and at large in another , entituled , the morals of iesuites ; both translated out of french. now i must speak of conversation , properly so called ; though to distinguish it from the other , it was named conversation with the living : this is one o● the most important things a traveller hath to do ; man , as i said somewhere else , being a sociable creature , ought to seek for company to enjoy the benefit of society : therefore it must be a governors care to find him such company as is good and fit for him ; and by this one may see what an advantage it is for those gentlemen whose governors know the language and ways of the countrey , and are already acquainted , then they are not to seek as others , so as to need being introduced themselves ; however he ought to shew him company by degrees , and not all at once : for he would be like those , who having been a while in the dark , when upon a sudden they come to the light , have their eyes dazled with it ; he must begin with inferior persons , as it were , to enter him , and see how he will behave himself in 't ; for with such he is more free : and it is not required he should observe himself altogether so much as when he is with people of quality ; but in those sorts of companies i would not have him to stop very long for fear of contracting some of those imperfections which often do attend persons of that kind . but before he engageth far in company , he must first know in general , the temper of the nation , then the particular of the persons he is to be acquainted with : the former is known by the testimony of those who have been a long while amongst that nation , or out of ones own experience . thus the temper of the french nation is free , bold , jovial , witty , and civil ; besides , they are branded with rashness and inconstancy . the particular temper he may get information about from his friends who introduce him , from whom also , upon occasion he may be instructed of particular customs , and how he ought to behave himself upon some accounts . when he is once resolved to go into company , he must be sure to keep neat and clean his face , hair , hands , and to have handsome and fashionable cloaths , yet without vain and superfluous singularity or affectation , having nothing contrary to modesty or decency ; for 't is a general rule , that a mans temper is commonly known by his dress , wherein is sometimes set forth much of extravagancy , for the proverb saith , the bird is known by his feathers . men by the outward shew often judging of the inward inclination and capacity : one must not be too forward to invent new fashions , or to add to those that are already introduced : as for instance , if the mode be to wear one single knot of riband , he must not have twenty ; if when others wear but one feather , he would have five or six , he would be accounted a phantastical man ; but withal , he must not follow the mode too far off , to use little narrow bands , when others have them broad and deep , or to wear a high crowned hat , when the fashion is to have it low : to all these things there is a middle way , which certainly is the best and wisest , and not to be so singular as to wear thick cloth in summer , or silk or thin stuffs in winter , contrary to the rule and practise of others . by all means avoid being singular in your ways , custom is a great tyrant , and not to be accounted a fool , a man is to follow the common folly . one saith well , that meditation and reading make a man learned , writing makes him exact , and conversation ready : for a man used to company , hath often occasion to discourse upon several subjects , whereby he acquires a facility of expressing himself , and confidence to see and speak with others , without blushing or bashfulness : it inspires also a desire of pleasing and getting the esteem and approbation of those he frequents : whence it is , that he will observe his cloaths , study his words , and compose his gestures . it is true , that in this he will take pains , more or less , according as he likes the company ; for the tempers of men are so different , and there is such a variety of humors , that certainly there must be , as it is , a greater conformity to , and liking of some than others . hence it is , and also by reason of an antipathy , that a man will hate the company of another upon the very first sight , which another will love the reason of this contrariety not being visible , but occult or hidden . it is then a beneficial thing for a gentleman , when it can be done in a strange countrey , to see company ; but let him frequent persons of quality , by whom he may well be informed of affairs , and of whom he will learn a gentile , and a good behaviour ; and when he is known to frequent the chief and best companies in a town , upon this account every one will shew him respect : he will also do well to be acquainted with another sort of choice persons , considerable , not so much for their birth and quality , as for their virtue , merits , parts , and abilities , for to learn how to carry himself well in all kinds of company , he must see the variety of them , and learn how to comply with all manner of humors and tempers , yet excluding a vicious and sinful compliance ; for as in every man there is some thing particular , so in every company he will find and observe that which he will hardly meet with in another ; and to know well the several tempers of men , is , doubtless a very considerable advantage ; also to have over himself such a power as to become grave and serious with men of that temper : on the contrary , merry and jovial with those who are such . but in france , they have a priviledge not to be enjoyed by strangers , in spain , italy , germany , &c. which is , to converse with virtuous women , and of quality ; the manner of french breeding admitting a mixture of both sexes ; out of which , for the most part , results an excellent behaviour and education : that nation is so fully persuaded of this , that they believe a man cannot be well civilized without it : this is an universal practise in that kingdom , from the highest to the lowest , which their wise , serious , and learned men do also follow : this is the way there for men to be cried up ; and it is observed , that people is more courteous , a●fable , and polished , where this custom is prevalent , than in others where it is not : upon this ground runs that french breeding so much approved of , and sought after by foreign nations , who send thither their children to be instructed , and receive part of their education : hence also ariseth that civility they shew to strangers , who enjoy there more priviledges , and have more liberty to come to court to publick shews , and to some other places , than several of their own nation ; so that for the most part a stranger is admitted , when a french man , who is not well known , is excluded : therefore let not other nations blame this custom , because it is not their own ; for every custom doth not sute with every temper or nation : and if spaniards and italians had introduced it , may be they had had not so many grounds of jealousie as they have ; for virtue and liberty not only may , but also very often do consist together : but a traveller or other particular man must not undertake to condemn a custom approved by a whole nation , received and continued for several hundreds of years . now whatsoever i say to this , is not to approve or condemn that practise , seeing i am but a particular man , who must not think to make others subscribe to his opinion : i speak only as to matters of fact , and relate things as they are , not minding much what either licentious or scrupulous humor will say to 't . however , not to be silent upon this subject , i will say something of it upon these grounds : to love and have a respect for women is natural to men , and that such a love and respect may well consist with vertue and honesty , i hope none will be so unreasonable as to deny . now this general inclination being strengthened with the particular knowledge one hath of the merits and virtue of some persons of that sex , the heart will not long be able to keep within that esteem and affection , but will seek for some ways to express it , which begins with a desire to please : and as the intentions are pure , so the means made use of to please , will be innocent and commendable ; otherwise they would not answer their end and might happen to displease instead of pleasing : the usual ways to please , are , civility , meekness , humility , generosity , compliance , &c. which are all virtues necessary and essential to a gentleman : besides that , this sex having not the ferocity and rudeness which are in many persons of ours , they who are subject to 't , must leave it before they come into the company of ladies ; the generality of that sex being mild and delicate , specially they who had a good breeding , which is ordinary to most persons of quality ; so that considering the sex , the quality and merits of those into whose company a man comes , i leave you to judge of the care he will take to be welcome to them : and this is not all , for most of those persons have a great deal of wit , most of them from their infancy being used to be in the company of those who have understanding and experience , attending on their mothers , sisters , &c. when they make or receive visits ; so that of necessity in time they must be brought to a good frame , fit for a delightful and profitable conversation : besides that , as the world goes , if one hath a mind to hear news , or affairs , he can find in womens company wherewith to satisfie himself ; there being hardly any intrigues in towns , provinces , courts , and several kingdoms , but they have a hand in 't ; and sometimes a publick minister will as well speed in his masters concerns , by courting ladies , as by frequenting ministers of state. within these fifty years almost whole europe hath been once governed by the authority or counsel of women ; so that by their means several men have made their fortune , which is more than a civil carriage , and the language to be learned in their company : who then can after this be against frequenting their company when they are well qualified , seeing with them we also can enjoy that of men . according to what i said somewhere else , there ought to be a choice in matter of company ; there is no society in multitude , the faces of men who meet in numbers , make no more impression in us than of those we see in a dream ; the sound of their words can be distinguished no better than the noise caused by the fall of great waters : one is to look for a society innocent and delightful , able to perfect our mind and other faculties , to bring them into a good frame , and to divert it in persons we intend often to be with : we must look for the same qualifications which platonical laws require in those who pretend to priesthood , namely , to be whole and sound in body , mind , and manners , born of honest parents . having shewed of what persons the company is necessary , i must now give ●ome rules how the young gentleman is to behave himself in 't : first , coming into the place where the company is , he must remember to practise the rules he was taught by his dancing-master , modestly , and without affectation , yet with some difference , according to the high or low quality of the persons he salutes , the carriage and gestures of his body , to be so well composed as to be far from any shew of vanity or bravery ; the first visits usually are of ceremony , and so short and serious , yet witty upon occasion , or of affairs , whereby it must be regulated . in this point are several circumstances , which ought to be ordered according to the custom of the countrey wherein they do differ . in the second place he must be careful of what he saith ; he must never begin any discourse of religion when he is with those of a contrary , for ●ear of bringing troubles upon himself ; this matter , most men being apt to be hot upon . st. paul exhorteth to avoid vain disputes , though the subject of religion be the most important that can be spoken of ; yet disputes of travellers are usually vain , as to the success of it ; no good comes from such disputes , most men being for the religion they were born , bred , and instructed in ; and after whole days of such disputes , every one retains his own , and all that hath been said upon it are words in the air , except it be when a man seems disposed to hear , and be better informed than hitherto he hath been : but when a man discourses of religion meerly to bring another to embrace his own , such disputes commonly prove fruitless . when a man hath such an itching de●ire to talk of ●uch things , let it be of those articles wherein we do not differ : though we differ in theory , and about means , we agree in the practise , and about the end ; namely , that we ought to live well , if we desire to die well ; that to be saved , we must believe in christ : and in case others would provoke him to speak of religion , may be with an intent one way or other to bring him into snares , he must say he is satisfied in his own ; therefore desires no disputes about it : only he prayes god to enlighten his understanding , to the end he may more and more know his holy mind and will ; saying with david , lord teach me thy ways , and i will walk in thy truth ; teach me to fear ▪ thy name , and i will praise and glorifie it with my whole heart . thirdly , he is carefully to observe the matter of his discourse ; not to say any thing that 's impious , prophane , dishonest , or unbecoming ; let them all be seasoned with the salt of prudence ; avoid saying any thing where those who are present or absent may be offended , and take exception : indeed the common vice of companies is to speak of the life , manners , and employments of our neighbours , and ill of it too for the most part . beware when thou speakest ill of another , whether thou be not guilty of the same thing thou condemnest him for : avoid also idle words which we are to give an account of . if we use to chuse our meat , let much more our words be tried ; for if we examine the meat that goeth into our mouth , we ought to do the like of the word that comes out of it ; which often causes greater disturbances in families , than meat in the ●tomach : again , let words be plain and clear without equivocation or ambiguity ; sometimes a word mis-understood and mis-reported , will cause a quarrel : moreover , let one's discourse upon a subject be to the purpose ; for he who speaks of that he understands not , or at random , will suffer blame instead of the praise he expected . others fall into this inconvenience , out of another cause , which is , that some bring their bodies into company , but leave their wits and minds at home ; so that whilst the company speaketh of one thing , they rave of another ; and often upon a sudden , returning to themselves , they will speak to that which they hardly heard , or else have the incivility to make others speak over again that which was spoken before . let a man speak of things fit , and adapted to the company he is with ; it were not proper to talk of philosophy or mathematicks in a company of ladies , nor of balls , dances , and such pieces of gallantry in the presence of wise and grave senators , and doctors . furthermore , let him know , virtutum primam esse puta compescere linguam , proximus ille deo qui scit ratione tacere . therefore let his words be few , for there is sin in the multitude of words ; and so let too much talking be avoided . socrates wished in his disciples discretion , silence , and modesty , contrary to imprudence , pratling and impudence ; that second vice usually containeth the other two ; and 't is certainly better not to speak at all , than to speak amiss . to the nine muses , nima pompilius , added one he named tacita , or silent ; to shew that though all sciences were in one , without silence they would prove useless . indeed , as it is a great wisdom to hide his passions , and discover those of other men , so it is to speak little , and hear much ; for whilst fools have their heart upon the tongue , wise men keep their tongue in the heart : these know how to keep a secret which they are trusted with , and which to them is a sacred thing , but the others are uncapable of it . herein i am not so unjust as to advise one to leave off speaking , only i wish him to order his words , and observe what he is to say , and to take his time ; for there is a time to speak , and a time to be silent , specially about certain matters . the advantage of silence is clear ; he who speaks empties himself , but he who hears fills himself . let his words be also true , that is , for what he knows ; for to tell a lie is one thing , and to lie is another : one may tell a lie , thinking it to be a truth , when he hath been mis-informed ; but to lie , implies an intention to deceive the hearer : this distinction was well observed by nigidius , as related by aulus gellius , an honest man takes care not to be a lyar , and the prudent man not to tell a lye . an honest , or as solomon saith , a righteous man hateth lying the credit of a man is the truth of his words ; without it he is accounted base and unworthy , not fit to keep company with honest men ; when he is known to be a lyar , he is not believed , though he speaks the truth . our saviour would not suffer the devils to confess him to be the son of god , for fear this truth should be suspected coming out of their mouth ; ●o that when a man is come to that , i account him lost in his reputation , having thereby declared himself the true son of the devil , who is a lyar from the beginning : therefore whensoever a man speaks , let him say the truth , though he be not always bound to declare it ; nor the whole truth , which often 't is prudence to conceal . charitably one must not tell the vices of others , specially of parents , patrum pudenda non detegamus , saith a doctor , as did ham : a son must not say his father is a drunkard , though it be true ; but still i say , let all sorts of lyes be avoided , whether it be jucundum , officiosum , or perniciosum , pleasant , profitable , or hurtful ; for if one uses himself to any of these , he will easily pass to the practise of the rest . it is a trouble to lye , and requires much of memory ; it is easier to frame within us a real image of that which is , than a false idol of what is not so : truth can well be expressed without art or affectation , but a lye stands in need of both . above all , let a man in his discourses avoid that horrid and unprofitable sin of swearing ; all other vices have something of profit or pleasure to plead for , but this hath no such pretences ; only a wicked mind , and a desperate custom . but will not god be avenged on those who call him to be a witness to a lye , with taking his name in vain , and forswearing themselves ? he is called not only to be a witness to what is agreed upon , but also to be avenger of the perjury when it is committed . his name is called in to help one man to cheat another , an affront which he will not forgive : let zedechia● , the two of the ten , who broke their word to annibal and vladislaus be witnesses of it , and let an heathen , a regulus shame and condemn such ones . let also a gentleman avoid speaking ill or well of himself , no great danger of the first , but much of the last : and when there is a necessary occasion for 't , let him do it modestly and sparingly . they who take a pleasure to speak of their exploits , and to be trumpets of their own praises , are laught at in company , and at last are a burthen to those whom they converse with : but alas , who can make an exact enumeration of the defects creeping into the matter of mans conversation : some trouble the head of those whose company they keep with news of what passes in their street and parish ; others make the ears ring with the miseries of the times and sufferings of people ; some talk of nothing but of the weather , others of war , and in a chamber they take towns , overthrow armies , and decide of the fortune of kings ; others can speak of nothing but of mirth , eating , drinking , or of cloaths a la mode ; others of their travels , books , horses , of building , hunting , hawking , coursing , and of thousands of such things : those who constantly are talking of one thing , and never but of that thing , are the plague and persecutors of reasonable persons . i would have a man able to discourse upon all these , but in due time and place . as there is no man infallible , so none ought to be too positive , peremptory , or obstinate in his opinions . i must not forget to warn our gentleman to compose his body so as to commit no absurdity in his posture , no more than in his discourse . when he is in company , he must forbear talking to himself , muttering between his lips , often ●pitting , nodding with his head , pointing the finger , leaning on his elbow , crossing of his legs , sudden and frequent turning of the eyes , looking awry , shutting his eyes , or looking upon the ground when he speaks , instead of modestly casting them upon the person he speaks to , frowning , making mouths and faces , a perpetual motion and disquietness of the body : and generally he ought to forbear any thing which is sign of lightness , threatning , anger , or of an inward fretting or disturbance . so when he walks in or out of the room , let him handsomely carry his body , avoiding every unbecoming gesture , and that lofty walking of some who seem to have a mind to make the ground tremble under them , the best way is ever the most natural , which is no ways to be forced or counterfeit , except ( as it falls out with some ) it be ridiculous , or hath a particular reason for it ; as the office or profession of some men that requires a greater gravity , which yet must not be affected , nor with ostentation . hitherto i shewed how a young gentleman may learn good , now i must teach him how to avoid evil : this is the whole of man , to do good , and flie from evil . phy●icians do reduce their whole art to the practice of these two words , tene & abstine ; so there are things which a traveller must follow , and others which he must abstain from . i have advised him to go into good company ; now my work is to dissuade him from keeping that which is bad : many a one hath been undone by bad company , and evil counsel , which attend one another : for though a wicked man be sometimes able to give good counsel which he takes not himself , it is so by accident ; for the spring being corrupt , the streams cannot be wholesome : to know good is one thing , and to do it is another ▪ the former being easier than the later . of things to be avoided , some are evil by accident , and others are so of their nature : things indifferent in themselves happen through some accident or circumstance , to produce some inconvenience upon which account prudent men will forbear it : this happeneth when men fall into the extreams of it , that is , to an excess , or to a defect , when men use a thing too much , or too little . thus to walk or to play at some games , is a thing which may be done ; but if a man doth it too long , or follows it too much , there is an excess in 't : and this is to be avoided , because it causes him to lose other occasions ; not the use , but the abuse of it : so of eating or drinking , which are necessary , or of eating of such a meat , or drinking of such a liquor , which are indifferent things ; there can be an excess of eating or drinking too much of it , or a defect when some out of an extraordinary grief forbear eating , as if they intended to starve themselves : or when a doctor prescribes physick , the dose he hath prescribed must not be increased nor diminished ; too much , or too little make it bad , one over-works nature , the other sets it at work , but helps it not . i may say the same of some companies , which may be frequented , but with measure , and within bounds : amongst several i could name of this kind , i will only mention that of a traveller's countrey-men , who if they be sober and civil gentlemen , may well be frequented ; yet with moderation : for one must not be too often with them , wich is a hinderance to the end for which we travel abroad , to learn the language and fashions , which is not to be gotten in our countrey-mens company ; or else one had better to stay at home , and save charges : they may be seen and visited as much as is decent , convenient , and necessary to shew we have a respect for them ; but if they be debauched , their company is absolutely ( though handsomely and civilly ) to be avoided , it being more dangerous than that of any other nation whatsoever : and this i say generally for travellers of whatsoever nation they are : for when there is abroad a familiarity and friendship between some of the same countrey , that consideration of the countrey gives them a greater influence of one upon another : and thus with greater ease they can spoil one another ; for he who gives a bad example is capable of giving bad coun●el , but anon i intend to say more of this . amongst the several sorts of bad company , i would have one chiefly to be avoided , which may be called wicked ; it is of those who are known to be of , and to profess impious , atheistical , and prophane principles , who notoriously do give up themselves to vice , who live as if there was no god , or whose god is their belly ; as the apostle speaks : but withal , whose end is destruction ; a sad doom : of these a poet saith , et quibus in solo vivendi causa palato est . men who glory in their shame , who like swine wallow themselves in their mire , and who like dogs return publickly to their vomit , being past shame and feeling : the company of such is more carefully to be avoided , than of those who have the plague , which only can kill the body , but that infects also and destroys the soul. after this i need not mention another loss considerable in it ●elf , but not in comparison of this which is the loss of reputation and approbation of honest and worthy men : a long frequentation hath the same effect as precepts : and though it were possible for one to preserve himself from their corruption ; yet still people will say , noscitur ex sociis qui non cognoscitur ex se , and similis simili gaudet . there is another sort not so bad as the former , but sufficiently bad to do mischief ; they go another way to work ; and at the first sight they appear not to be what they are ; but they are careful not to give a publick offence , but after a short time of acquaintance they will make themselves known to be debauch'd and vicious ; yea , and some cheats and trapanners : now a tender spirit not well grounded or confirmed in the principles and ways of virtue , will be shaken and perverted by the suggestions of such , and he will hardly have strength enough to resist the violence of vices , which in great numbers will crowd upon him ; therefore he who hath a mind to be good , must not go into the company of evil men : for ioseph himself learned in egypt to swear by the life of pharaoh . i said elsewhere that every nation hath some particular vices and vertues ; experience teacheth us , that drunkenness is predominant in the north , and north-east parts of europe , as luxury is the master sin of the south , and south-west parts of it . now it is a sad case , when a north countrey gentleman coming into spain , or italy ; not only learns the vices of those countries , but also practises those of his own : to do 't , he must have some of his own countrey-men , who have learned that fashion at home , and are loth and unwilling to forget it : see here the inconveniency of frequenting abroad his own countrey-men , for in all italy and spain you can hardly find ten men to drink and fuddle with strangers . when a young man hath so great a mind to be with his countrey-men , it were better for him to stay at home ; but when he finds some sober and civil person , he may sometimes keep company with such an one if they be willing to forbear speaking their mother tongue , and falling into any evil courses ; though except they be near relations , or very good friends , they will do well to be civil , but not very familiar one with another . hereupon it must be the governors prudence to prevent such acquaintances as are attended with inconveniences ; or at least let him take heed lest his charge be the worse for it : and as sometimes there is a necessity to remove , parents must take care ever to have them supplied before-hand with monies . let drunkenness be avoided , and the company of those who by their example entice one to it . this vice not only suspends the use of reason , and maketh it forfeited for a time ; but also it renders men worse than beasts : let a horse , an ox , or a dog be led to the water , they will drink no more than they have need of , do what you can to them ; because nature is thereby satisfied : but some men will force their own to take that which it wants not , and which it cannot bear ; and is often forced with pains to be disburthened of : hence arise head-aches , indigestion of stomach , surfeits , gouts , dropsies , apoplexies , and many other distempers , which do precipitate a man into his grave . if men in drink could see their faces , their looks , their reeling and staggering postures ; hear their stammerings , and non-sensical discourses , they would be ashamed so to abuse themselves , and the creatures which god hath given them to be used with sobriety and thanksgiving . why should they be prostituted to the passion and inordinate lust of those who as st. paul saith , make the whole work of creation sigh and groan , and expose it to that bondage , out of which it shall at last be delivered . drunkenness is the cause of most or all mischiefs : hence come quarrels , blows , wounds , bruises , and often death . who hath woe ? who hath sorrow ? who hath contentions , babling , wounds without cause , redness of eyes , they that tarry long at the wine , &c. this vice is commonly the fomenter of luxury ; for sine cerere & baccho friget venus , it is as the bait to it ; and what wood is to the fire , that same drunkenness and gluttony are to luxury : therefore one said well , tollas ligna foco si vis extinguere flammas , si veneris motus , otia , vina , dapes . horace having said of hercules , multa tulit fecitque puer sudavit & alsit , addeth the verse immediattly following , abstinuit venere & vino . — he abstained from women and wine , as of two great enemies to virtuous men . it is said of one , who one day being asked which of these three sins he thought to be the least , drunkenness ; murther of a father , or incest , answered , drunkenness , which he being given to , one night he went home drunk , went in and lay with his mother , whilst she was asleep , and then killed his father for censuring of him . whether or not this was true , it matters not much ; but this is a certain truth , how a drunken man is capable of doing or suffering any possible mischief . it is a wonder if a man given to this vice be good in any relation ; he is apt to kill , to steal , to commit adultery , to play his estate away ; he is unfit for any employment : he who cannot rule himself , is not able to govern others , nor to manage any affair , whether publick or private ; for he cannot keep a secret , whether his own or another man● , in vino veritas : when he is known to be given to drink , others will play upon him in that way , and pump out what he hath in his heart . history both ancient and modern affords us examples of great and important designs which miscarried through this ; which although it be every where a vile vice , yet 't is more dangerous abroad than at home : for where a man is known , others will bear with him when he is in such fits , and not much heed what he saith or doth ; but in foreign parts , strangers will not suffer the extravagancies which men commit when they are in this condition , but will chastise them for 't . st. paul saith , they who are drunken , are drunken in the night , because darkness hides the vice , and frees them from the shame ; but these seem to brave all the world , committing it in the sight of the sun , and go abroad only , as it were , to let other nations see how vicious they are , which is a great dishonour to themselves , and disparagement to the nation they are of ; for others will be apt to think there is many such others in their country : wherefore as they tender the credit of their nation , the honor of their family , and their own reputation ; if they pretend to any , let them avoid drunkenness , whereby their life is every day in danger , and jeopardy : and if they will be drunk , let them be so at home , and not do that wrong to sober persons of their own nation , whom thus they cause to be thought to be such as they are , being all country-men ; if they have not the fear of god before their eyes , who excludeth drunkards from the kingdom of heaven ; let them tremble at the dangers which every day hang over their heads , they are loth to break good fellowship , but matter not to venture their soul , life , health , reputation , and estate : they will drink say they , but a glass of wine with a friend , then the glass is followed with another , and this with a bottle , and many more ; so that the verse will be true . pinta traht pintam sequitur mox , altera pinta , et sic post pintas nascitur ebrietas . amongst the several laws made by lycurgus , there was none against drunkenness , which he being asked the reason of , answered , that vice is attended with its punishments , shame , head-aches , distempers , &c. the company of dishonest women is also to be avoided , which is the more dangerous , because the desire of it is so natural ; yet one must strive against lust , which when it hath conceived , it bringeth forth sin . adam could say , the wife which thou hast given me made me eat the fruit of the forbidden tree . this hath been a stumbling block to many a good and great man. david had a sore fall in the case of bersheba ; and women turned away solomon's heart from following his god : he who in his book of proverbs had given so excellent lessons against this sin , saying , wisdom will deliver one from a strange woman , whose end is bitter as wormwood : she is called an evil woman , by whose means a man is brought to a piece of bread : she leads one to death and destruction , and many such places . this caused the destruction of the trojan empire , which once was so flourishing . for this the tarquins were expelled out of rome , and by the accident of virginia , the decemvirs were turned out . and if king rodrigo of castille had not ravished the honour of count iuliano's daughter , this count had not brought into spain the saracens to be avenged of that injury . solomon saith , jealousie is the rage of a man , who will not spare in the day of vengeance . sampson and hercules perished by these means , which made a poet to say , quis samsone fuit ? quis fortior hercule ? constat , foemineis ambos succubuisse thoris . spaniards say well , guerra , caca , y amores , por un placer mil dolores . war , hunting , love , give bad morrows , for one pleasure a thousand sorrows . without going so far back to find in ancient histories , examples of damages befallen great states through an inordinate love for women , there is a modern one very remarkable , which hath caused an unspeakable prejudice to the spanish monarchy . philip ii. fell passionately in love with anna mendozza , a beautiful widow of ruygomez de sylva , formerly a minister and great favorite of that king , and made confident of this passion , his secretary of state antonio perez , who instead of serving his master , spoke for himself , and had his desire , which could not be done so secretly , but that escovedo , secretary to don iuan of austria , and newly arrived out of flanders , heard of it , and acquainted the king therewith ; with a design thereby to undo perez , who in the council opposed don iuan's concerns . whereupon the king incensed , took a resolution to destroy both escovedo and perez : the first , because with his counsels he encouraged don iuan to make himself master of flanders ; and the last because he was become his rival and had betrayed the trust he had put in him : so he took perez's advice to have escovedo murthered , and committed the execution to the care of the author of the council , which was soon done out of a great desire he had to satisfie the lady incensed against the other : but after the murther , escovedos children prosecuting the business against the lady and perez , the first was sent to prison , and the last suspended of his charges , and deprived of his pensions , for the space of six years , living privately in madrid ; when a new accusation being brought against him by the same children of escovedo ; namely , that he had received . crowns of gold from the grand duke , and betrayed the king's secrets to don iuan , he was condemned to pay . crowns of gold , ( worth about nine shillings a piece ) to two years imprisonment , and eight of banishment . in the mean time , the king , by means of his confessor , offered to him to make the sentence null and void , if he would but deliver back the letters he had under the king's hands concerning the murther , which he refusing to do , was cast into a close prison , yet at last with the kings consent , he came to an agreement with escovedo's family , to whom he payed l. which according to the king's desire , impoverished him : but at last , philip being resolved to clear himself of the murther , with bringing the author to punishment , he was put to the wrack , confessed the fact , and excused it upon the king's command , whose letters he produced : after which , knowing the king would never forgive him , and that though he had accused his master , yet he had not cleared himself , he made a shift to escape out of prison , and in one day went a hundred and fifty miles into arragon ; his country , where the justice promised him protection : but the king having brought an army , under this pretence to deprive that kingdom of its priviledges , and prevailed , he fled into france , where he was well received , and found a sure sanctuary , and discovered to the french king all the secrets and mysteries of state of spain , and how to oppose them ; since which time the french have made an effectual use thereof against that monarchy . see how many mischiefs link'd together , a great states-man murthered , a lady exposed to a publick infamy , another great man undone , and brought to great troubles for that adultery and murther , the whole kingdom of arragon deprived of his rights and priviledges , and the foundation laid of the decay of the whole spanish monarchy . this hath been the blemish of great persons in former and later days , who went not unpunished , for god will not suffer them to enjoy at home , that peace which they deprive other families of . no doubt it is difficult to be chast amidst so many enticements to voluptuousness , except through the fear of god they be overcome with a flight from occasions , mastering of our sences , and with iob , making a covenant with our eyes . men ought to consider , that the beauty they so much idolize is but as a flower of the field , which the least distemper can dry up , age wear out , death and worms destroy and corrupt . these kind of women love nothing but themselves , or else love all men alike ; because their monies are their end , and their own interest is the principle they are acted by : who can tell how many shares are laid against young men . upon this account let a young traveller seriously look to it ; for in several places it is as much as his life is worth , which upon that account lies often at the stake ; therefore he must take heed not to run into such premunires , which often distemper or destroy their body , and endanger their soul and life . therefore one must carry himself with great prudence , avoiding evil and offence , falling upon the practice of temperance ; which , that it be true , ought to receive being from reason , whereby the appetite concupiscible must be ruled ; for if she hath not the command of it to moderate the impetuosity of its motion , man is in a sad condition ; for imagination having been corrupt by that appetite , whilst blood is young and hot , and used to please it , not being able to shake off that habit , will take her turn to solicit him thereunto , when his strength and vigor have failed him ; so that a man shall not be free of disquietness , caused through incontinency , although he be not in a capacity to satisfie it : but when reason hath mastered this appetite , there is a pleasant harmony between the inward and outward parts , and a decent modesty appears in the ordinary actions of temperate men , against this sinned diogenes , who used sometimes to lie with his wife in the open street ; upon which account , as well as any other , he deserved the name of cynick , or doggish . things may be lawful at certain times and places , which are not so , nor expedient in others , but to perfect temperance , when reason hath so gotten the upper hand of lust , and that appetite i named before , it is necessary there should be a fix'd and constant resolution so to continue , for to be temperate at one time , and incontinent at another , is not true temperance , but effects of an inconstant temper , seeing virtue is ever regular , always the same , and never contradicts her self : farther , a man cannot be called chast and temperate , when either distempers , old age , or other accidents have mortified his lusts , which he left not , but hath been left by them , nor when he changeth that sin into another . — nani frustra vitium vitaveris illud , si te alio pravum detorseris — fables do represent sensual pleasure in the shape of a child , naked , blind , with wings in his back , a bow in one hand , and a torch in the other : a child , because that passion becomes none so well as youth , and infancy is a mark of want of judgment ; his ever being a child is a sign of his continuing foolish , and never growing wise : naked it strips of all , those who are given to it , and brings no good to any ; blind , because it puts out the eye of conduct , and hinders it from seeing the imperfections of what is loved : wings on his back , because it is inconstant and apt to flie away : a bow in one hand , and a torch in the other , to shew how incontinency , causes nothing but war and fire . hence also we learn , that seeing love is blind , he cannot pick us out of a crowd to hurt us , except we draw and stand near to him : let us stand at a distance , and with the light of his torch we shall be able to see his rash inconsiderateness in his infancy , his shame in his nakedness , and his errors and failings in his blindness . in the case of paris the trojan , we see what miscarriages it causes men to commit ; for a flower already gathered , it makes him leave the plenty of all things , and the glory of arms and sciences , which he might have chosen : to attain unto his lewd ends , it made him break the most sacred right of hospitality , and during a war of ten years , which he was the cause of , he never appeared in the counsel , or in arms but twice ; once in a cowardly way to kill a valiant man , and another himself to be overcome : who then can but abhor a desire so filthy in its beginning , perfidious in his progress , painful in the prosecution thereof , dangerous in its execution , whereof the end is so often attended with distaste , shame , and utter ruine : therefore let youth , whose hot blood boiling in their veins , are so disposed to entertain and be led by it , be taken up with good employments : thus one will overcome the son and the mother , a lascivious love and idleness , and bridle those violent desires : i say lascivious , for there is an honest love , which having a good object , and being well directed , doth tend to a good end , and causeth no inconveniencies . the company of gamesters is also carefully to be avoided , because of the great and many inconveniencies caused by gaming . i intend not herein to speak against honest sports , and lawful recreations ; for this is necessary for young gentlemen , to divert and refresh their spirits ; but i mean those games which have more of hazard than of skill ; as are dicing and carding , of which there is no end , and go extraordinarily fast ; and those gamesters who make profession of gaming , who live by , and cannot be without it . sometimes one may for company sake , and for pleasure , play one hour or two , but not to be able to forbear , and be constantly at it , is a thing which prudent and rational men will disapprove and condemn : these kinds of sport are so bewitching , that when once a man is possessed with it , he cannot leave it off , specially when he plays for much , and is concerned : for when a man loseth , he is still in hopes the chance will turn on his side : if he gets , that greediness of winning more and more , will still make him stick to it , whereby he will be engaged to venture very deep ; so that at last his whole estate will lie at stake : all other expences of cloaths , d●et , house-keeping , &c. may be regulated , but this hath no limits , and knows of no bounds : those who have nothing , or very little to lose , may venture when they have advantage upon others ; but for men who have good estates , to play whether these estates shall be theirs or others , is ( i think ) a great imprudence , if not a folly . gaming is commonly attended with sad effects , as oaths , curses , blasphemies , cheating , quarrels , ruine , and destruction of whole families : in these kinds of things is a great deal of knavery ; they who are much given to it , studying tricks , and cunningly how to trapan others : by these means , one who over night was rich , may happen to be a beggar the next morning ; neither do we see them prosper who get monies by gaming , the chance turning very often , so that the gain of one day shall be lost at another ; and that ●s constantly wheeling : for though many are undone with gaming , we hardly meet with one who made his fortune by it : although there may happen to be some very few , who having gotten something , do retire and give over for a time ; yet at last that fancy cometh upon them , and cannot forbear , but fall to it again , so they can never say any thing they have is their own ; for as it is ill gotten , so it is usually ill spent ; the inconstancy of fortune not allowing it very long to favour one man , her wheel being constantly upon a motion . this made the emperor charles v. to say , but upon a more noble account , fortune being a woman , loves to favour youth more than old age : she is best pleased with new objects , for she forsook him to favour henry ii. of france ; as of old she had left annibals part to be on scipio's side : it is therefore prudence to trust to her as little as can be . that which the world calleth fortune , we must name providence , even in things of seeming chance ; for solomon saith , the lot is cast into the lap , but that which comes is from the lord ; which providence men do tempt when they venture too far without grounds . 't is therefore a thing worthy the care of princes to stop gaming , and keep it within bounds ; thereby to prevent the ruine of particular persons : whereas in some kind the state becomes a sufferer : therefore in some countries laws are made against it , to curb those frenetical fits which some men are taken with . there are too many of those who are so infatuated with it , that they will lose their meat and drink , and be deprived of their rest ; sitting up late , and rising early ▪ to humor themselves in it ; their mind perpetually running upon 't : so that this exorbitant passion must needs be a great torment to them , whereby they are kept from enjoying themselves . whilst they are at play , ever they are greedy of gain , and fearful to lose ; still tossed with uncertainty , that proves a pain to them : and when they do not play , they are restless , because far from their center , and from their element . tennis , bowling , the mall , and such like , are not games , but exercises , which men love according to their age , disposition , or inclination : these , as they promote health , so the worst they can do , is to tire the body , and bring little or no inconvenience upon the mind and purse : but for cards and dice it is otherwise . if one before he be given to them , would but see gaming-houses , and take serious notice of the trouble and agitation of gamesters , the disquietness of winners , the despair of losers , the quarrels , oaths , and blasphemies that are there , i am persuaded he would abhor them . those sorts of sports , wherein so much doth not depend upon hazard , but part is left to conduct and skill , may be tolerable ; but withal , as out of gaming , several get means to satisfie their pleasures so many are unfaithful in a thing whence they hope to reap much advantage , which is the cause of much cheating , and other evils , which i mentioned before . after this , let every rational man judge of the weighty reasons a governor hath to make his gentleman avoid the company of such , when unhappily they meet with them abroad , and this whether or not they be countrey-men ; for in such a case all ought equally to be avoided ; and often countrey-men prove more dangerous than others , by reason of the conveniency of the language , and because they are less suspected to be cheats : yet as our saviour saith , a mans enemies are those of his own house . i have seen abroad men of other nations , who , in an afternoon , having lost the monies they had , which should have served at least half a year , and then their cloaths , and what other things they had , were dragged to prison , and left almost to rot therein . such examples ought to make those who come after to be the more careful and wise , at the costs of others , not only to avoid the evil , but also the very danger and occasions ; for such things in a foreign countrey do sometimes reduce a man to great straights , so that in this one ought to know his strength , and how far he is able to go . in the discharge of this , let the governor be prepared to crosses , but let him resolvedly go on , and not be moved thereat ; for some of those countrey-men or others lighting upon a raw young man , conceive thoughts to make a prey of him : and as he is not cunning enough to deal with them , they will lay so many snares that it will be hard for him not to fall into one or other of them ; they will play for what monies he hath , for his cloaths , then upon his parole , and his hand writing , when he hath lost , they will combine , and bett against him , then play false , when they are on his side ; and in case he will not dance as they pipe , they will go about to huff and hector him to it : but when the governor knows the world , and smells out these tricks , if he goeth about to prevent them , they being angry to be disappointed , and to see their designs split , will flie out against him , raising a thousand lyes and slanders , and inventing many passionate stories to spit out their venom , which wise and prudent men will never mind nor believe ; and which at last will turn to the shame and confusion of the authors . let him not stumble at these blocks laid in his way , but go through in the faithful discharge of his trust , being satisfied with the testimony of his conscience , and the approbation of good , judicious , and impartial men , who also will slight another aspersion which such persons would cast upon him , that he is an enemy to the nation , and countrey , because he hinders a young gentleman committed to his care from going into the company of debauched countreymen . they who are inclined to , or guilty of such things as i named , will take exceptions at it , when persons of noble and vertuous principles will hate these things , and declare themselves against those who commit them . however some young gentlemen are of such temper , as to receive these impressions , and upon th● consideration of some different tempers , i had rather to deal with an ignorant , giddy young gentleman , than with one who hath a malicious , dissembling and ungrateful nature ; for there are hopes of the former , who may be capable of good counsel when he is far from evil company , he may learn , and know , and have his judgment informed by experience and advice ; but when the heart is rotten and false , it is beyond remedy without a miracle , which none but god is able to effect . upon this account it is a great discouragement to see a young gentleman act against his own interest ; and to prefer the evil counsels of those who have designs upon him , or are debauched , before the advice of his governor , whose care and interest are to keep him from inconveniences : but the worst of all is , that when the governor hath been about dissuading him from keeping such a mans company , for such and such causes ; then upon the next occasion , he tells the party concerned , every thing his governor said to him . thus his care and faithfulness are ill requited , and instead of becoming his friend , as thereby he is bound , he makes him sensible of his ungratefulness , with raising new enemies against him ; and when any thing happens amiss , the governor who used all possible means to prevent it , must be charged with it ; for some young men do sometimes think that the way to clear themselves , is ( though never so wrongfully ) to father it upon the governor , which to bring about , they make it their whole study , and as sometimes they engage some of their relations to comply with them , these also do think their credit so far engaged , as right or wrong throughly to concur with the young gentleman . hitherto i shewed how a young traveller ought to avoid bad company , because through evil examples he is led to evil courses . now i will use another reason , viz. they give him evil counsel , which to speed in the be●ter , they will endeavor to insinuate themselves through flattery , which is very dangerous , because it suits with our inward desire , it being natural and ordinary for men to love to be praised and flattered . if they see this bait like to take , if he be prodigal they will say he is liberal ; if he be covetous , they will call him saving and frugal ; to their cruelty they give the name of justice , and of valour to their rashness and temerity : his cowardliness they will name ●●udence , his treachery a piece of wit , and his dulness a grave and serious temper : whatsoever he saith in his ordinary discourse , they will applaud unto , and approve of all his opinions , let them be never so false , unjust or unreasonable . i confess it is he sometimes to commend youth for what he hath not done , only to oblige and encourage him to do 't , which perhaps is one of the best ways to excite princes and great ones ( to whom directly to speak , is dangerous ) to vertue ; and also because truth leans upon justice , and modesty , as it is fit to be modest when a man speaketh of himself , and just when he speaks of others ; yet i cannot approve that a man's vices shall be called virtues , thereby to be confirmed and encouraged in evil courses . by the means of such flatteries , men often are much lifted up ; as we read of the physician menecrates , who happily having cured several people , through a popular flattery was called iupiter ; whereat he was so proud , that in the superscription of one of his letters , he did write menecrates iupiter to agesilaus , salus , or greeting , but that king knowing he wanted the ellebore he gave to others , answered him thus , agesilaus to menecrates , sanitas health . indeed the two common vices of conversation are , to commend himself , and perpetually to applaud others : and there are those in the world , who as soon as they are in company , begin to flatter one or other , and expect the like returns ; for , asinus , asinum fricat : but italians wisely say , chi me fa carezze piú di quel ' che suole , o m'a tradito , ò tradïr me vuole . that is , he who makes of me more than he u●es to do , either hath betrayed me , or hath a mind to betray me : ever flatterers have some ends of their own , yet such cannot abide to be told of their faults . a strange thing , that men would chu●e to be obliged ( if i may so say ) to their enemies for reproving of their faults , rather than to their friends , who would lovingly tell them thereof . but they who through flattery do corrupt the nature of princes , or men in publick places , or infuse into them any thing else that is pernicious , ought to be as abominable as those who throw a deadly poison into a publick fountain . compliance is a good quality , very different from flattery , though to a common eye it appears very like : this is somewhat necessary , for it gives credit with those whom he is to deal with , whether princes or subjects , and oftentimes this is successfully used to withdraw from vice , and set one in the way of virtue ; but in 't are required a great dexterity , and integrity : and i believe , hence i may draw one of the best advices , which in relation to a civil life may be given to a man , whether young or old , though it may be more proper to what is called courtesie . if any one propounds to himself to win the hearts in a commendable way , and not by flattery , let him so behave himself in his receptions , discourses , and conversation that youth may therein find mirth , women modesty , men civility , old people respect , and all a taking sweetness ; this is the way to be sought after for company . on the contrary , every one ●lies from those whose conversation is troublesome , peevish , tedious , and difficult ; who , under pretence of freedom and liberty , gainsay the opinions , break the designs , and never are of the mind of others . lucullus at last was such a one , who thought it below a man of authority to comply with those that were under him : so after that , as plutarch observes in his life , he did not so brave things as he acted before , for he lost the love of his soldiers . no doubt but that alexander the great , and caesar owed most part of their great atchievements and conquests to that obliging carriage , whereby they got the affection of their armies ; for it is most certain that a chearful look , a smiling countenance , a winning gesture , a demonstration of a desire to serve , a care to enquire after occasions of doing pleasure and service to others , and to save them the trouble and shame to ask , preventing their petitions with a grant , and going about to do all good turns and offices of kindness and humanity , will certainly get an interest in , and power over the hearts of men , provided one doth not degenerate into a sneaking flattery , and affected demonstrations of respect and humility . these flatteries some are able to withstand . we read of antigonus , how a parasite having said to him upon a certain occasion , all things are honest and lawful for kings , answered , it is so for those who rule over barbarians ; but they who are set over civilized and rational nations , will govern according to rules , and not in an arbitrary way . certainly , the superiority of some , and the subjection o● others , is not of a natural right , but of the right of nations ; for nature makes all men equal : also it is much for the ease and convenience of those who command , and others who obey when there are laws known to them all ; which laws the sovereign hath power and right to make to enlarge , and to explain which subjects may not pretend to . with this way of ●lattery , they who have designs upon others , dispose them to receive their impressions ; if a governor be a rub in their way , to seem wiser than the parents who thought fit to give them one to direct their travels : they will say , what need have you of a governor , you are wise and old enough to govern your self ? why will you any longer be ruled by such a one ? many more malicious things they will suggest to him , who not being wise enough to find out their end , which is to put a division between him and the governor , thereby to take advantage of him , will be wrought upon by such discourses ; and the next thing will be to fall out with his director , to slight his person , reject his advice , and gain-say him in every thing ; he will neglect his exercises , fall to unnecessary expences ; and , out of spight to him , he will commit extravagancies , whereby he disparages himself , and incurs his friends displeasure when they are acquainted with it . in the next place , this will make him to be conceited of himself , think he is wiser than all his teachers , and able not to rule himself only , but the whole world besides , whereat he will swell with pride , and scorn every thing but himself ; not considering , that god withstandeth the proud , and sheweth mercy to the humble ; and that there is no humane power but stands in want of one thing or other ( self-sufficiency being an incommunicable attribute of god ) nor no condition so low but at one time or other may prove useful to some : why should a worm be puffed up as a bubble , upon no ground but the suggestions of sycophants , and flatterers : thus he becomes odious to god , and man ; for the proud is an abomination unto the lord : it is the sin of adam , and of the devil ; for evil angels fall through pride , which , as solomon saith , goeth before destruction : see the effects of bad counsel given to credulous youth . but he will go farther , and because he is of a noble and honorable family , he will boast of his great quality and extraction , and look very big upon others ; but he ought to shew it by his carriage , more than by his words , or else this makes against him : for 't is vertue and merit which first of all did put a difference between men : by these means his ancestors were raised to honor ; not that he should brag of , but imitate them . certainly it is a great advantage to be well born , for usually there runs better blood in the veins of such , than in those of a lower extraction ; because , fortes creantur fortibus , nec imbecillem feroces , progenerant aquilae columbam . then care is taken to give them a breeding sutable to their quality , and want no means to acquire knowledge and virtue : but if they be vicious , they dishonor their families , become rotten branches of a noble stock , and their illustrious ancestors do reprove , and are as many witnesses against them : why then should one boast of what is not his own : for , quae genus aut proavi , aut quae non fecimus ipsi vix ea nostra voco . they have given him an example , which he ought to follow , and to succeed in their virtues as well as in their honors and e●tates , to have meerly the title of nobleness , and not the good qualities of a nobleman , is but a shadow , and a chimera in his fancy , not in reality . the denomination of a man must be from his better part ; now if his soul , which is his noblest part , be void of good endowments , empty of noble ornaments , and stained with low , unworthy , and vicious inclinations , what can the body contribute to make him a nobleman indeed , though he be begotten by noble parents , which is sometimes questionable ; for 't is very hard to prove every mother , grandmother , and so upward , to have been chast and lucretia like . i am of the mind of iuvenal , in that excellent satyr of his against those i am now endeavouring to mortifie . nobilitas sola est atque unica virtus . if one be noble , i will respect that bare quality of his , and nothing else ; but if he nobly born and vertuous , he shall receive my whole respect , esteem , and admiration : it were better for a vicious idle man to be born amongst the commonalty , and of obscure parents , than amongst the nobility ; for then he would not have so great influences upon others , so much to answer for , and his vices amidst the crowd of people , would not be so much taken notice of , instead that his quality makes them more conspicuous , and therewith do a greater mischief . in a word , whosoever grows proud on this or other accounts , will find the truth of a proverb in an outlandish tongue , which i render in english , he who flies higher than he should , can be brought lower than he would . i will add , that they who are noble indeed , do consider they came into the world , and shall go out of it like others ; for in this , nature hath made no difference , it being the lot of all that are born , to die ; and therefore instead of growing proud of their extraction , they look upon themselves as lights set over others to have influences , give them good examples , and to be as much above them in virtue , as they are in nobleness of birth ; and as they are so high by it , that they see no lawful means to ascend higher , they take another way wherein they succeed , which is , to raise themselves by humility : the higher their extraction is , the lower they humble themselves ; and this virtue which in men of a low degree may be an effect of necessity , is in them a voluntary action . to see poor people humble , is no great matter , but to see illustrious persons practise humility , is worth the praises and admiration of all . this is the secret , and the way to be honorable , and great : they who are otherwise minded , let them remember what said a great , a rich , and as glorious a king as ever was . solomon more than once in his book of ecclesiastes , saith , vanity of vanities , all is vanity , and a gnawing worm , vexation of spirit . i speak to christians , who ought to consider the vanity and inconstancy of honors , by the experience of all ages , which afford us so many examples of revolutions ; and the higher the fall , the more dangerous it is : all sublunary things being subject to change , alteration , and decay . one who is to day a beggar , sometimes can the next day be potent and mighty . kings themselves are too often tumbled down from their throne , which if princes are subject to , what must subjects look for , let them be never so potent . to have honor is not in our power , neither doth it depend upon us ; they who bestow it upon us when we do not deserve , will sometimes deny it to us when we are worthy of it , or out of a groundless suspicion deprive us thereof , after we enjoyed it for a time : and oftentimes we owe honor to favor or fancy , more than to merit . high charges , the diadem , and kingship it self are heavy burthens , subject to inconstancy and revolutions ; therefore saith maximilian an emperor , if one knew well how difficult it is to rule , and how many thorns are fastened to a royal crown , if he see it on the ground he would not vouchsafe to take it up . and suppose we could have a quiet possession of all these honors and dignities , and they should not forsake us , yet at last we must leave them all , they cannot follow us farther than the grave ; crowns scepters , and thrones , at last come to break and split at deaths feet , and between scepters and ploughs she makes no difference : this the poet knew when he said , pallida mors aequo pulsat pede pauperum tabernas , regumque turres — let one seriously and with attention look into himself ; and though he be never so highly born , he will find sufficient grounds of humility . notice may be taken of some good french lines on this subject ; they run thus , qui bien se mire , bien se void , qui bien se void , bien se conoit , qui bien se conoit pe● se prise , qui pen se prise sage est qui sage est s'immortalize , et se rend un homme parfait . in a word , the sense of them is this ; he who looks well into himself , will know himself well ; then he will not much value himself , wherein he will prove to be a wise and a perfect man. thus it must be the care of a governor to beat out of a young man's heart that pride and behaviour which ariseth from the consideration of his noble birth . and as he must not boast of his honor and extraction , so i would not have him to brag of his riches ; for the same evil flatterers will say to him , what need you to stand upon small charges , you are a person born to a great estate ; you must live highly and according to it ? which is only said to engage him to profusene●s ; but first the question is not , what estate he is born to , but what his father , who hath the estate in his hand is pleased to allow him , who is not to undo his other children to humor this in his debauchedness and prodigality : when a governor saith to him , your father allows but so much , therefore , according to the arm , the sleeve ; and so you must forbear such and such occasions of spending : yet the governor may represent to the father , that this allowance ought to be competent to bear his necessary charges , and those which are fit and convenient for his necessary improvement : however he cannot positively say how much a year will serve , there being accidental expences , and it being uncertain how expensive the young man will be ; yet the father is to decide how high and how low he will have him to live . it is fit and decent for one to live somewhat sutably to his quality ; but still i say the mind and pleasure of parents who have the purse , must be the rule of it : as for necessary expences , they ought to be allowed : unnecessary ones , except one hath some credit thereby ; and if they rise high , may very well be spared ; for a small matter a young gentleman must receive no distast or discouragement , yet he is to keep within bounds , for to be every day at it would prove a trouble and a burthen . i will say farther , that a man doth not travel to spend as an end of his journey , but as means which he cannot travel without : and therefore let a man be of great quality , or heir apparent to a great estate , if in a foreign countrey he spends on all hands , and not upon good accounts , he will be laught at , and become ridiculous : it is no good argument to say , because they are noblemen or gentlemen , therefore they must lavish and be profuse ; for nobleness and gentility are not to be known by vanity and extravagant expences , but by virtue and honorable actions : and that which upon this account some call generosity or liberality , will be found to be profuseness and prodigality . a young gentleman under age , and in a strange countrey , must not stand upon these things , because his time for it is not come ; he doth not travel to make people see he is of a generous and of a liberal disposition , but to learn frugality , and how to manage an estate when it falls into his hands . matter of expences is indeed one of the most difficult parts of a tutors task , youth being naturally inclined to spend , but some in an exorbitant and an extraordinary way , who make it their whole business how to spend , who would buy every thing they see , yet matter not how nor when it shall be paid ; but as these tender their credit , and liberty , which is in danger if they pay not , let them buy nothing but what they are able and willing to pay ; for to take and promise to pay , yet to laugh at people when they come to ask monies , is very dishonest , and unbecoming a gentleman : at least let them give good words , a young man ought to say to his governor , i have occasion for such things , and then they must agree amongst them , whether or not it is fit , necessary , or convenient it should be done , then the governor goes with him to buy and pay for it , or else he makes it his own debt ; so that hereby the gentleman is free from trouble : but if he would buy himself , as he doth not know the price of things , he is in danger of being cheated : and in case the governor refuses to pay the debt , as being contracted without his knowledge and consent , and upon no necessary account , then those who trusted will fall upon him , and do him an affront ; the same governor must lay hold on such occasions to make him sensible of the danger he runs into , and of the disparagement he brings upon himself in so doing , and yet handsomely come off and pay the debt : but if the young man be wholly given to expensiveness , conceals it from him , studies how to run into debt , and gives him a perpetual trouble to go to and fro , only to hinder he should not indebt himself , after he hath tried all fair and possible means to divert him from it , and acquainted parents with the case , his last remedy is as prudently and handsomely as he can to break his credit , and forbid people to trust him ; or else fathers would lay it to his charge , and blame him for these debts so contracted ; thereupon he frees himself from farther troubles : for the creditors can do nothing to him , his gentleman being considered as one under age , who may not engage himself without his consent , and who is to him instead of a father , by the universal care he takes of his affairs ; and the pupil hath no just ground to complain of this , for it is a service rather than an injury to take by the hair , one who is upon the edge of a precipice . out of this a young gentleman may see what a fine pass he brings himself to , with following evil counsel , or his own profuse inclination , he dishonours himself , makes the rest of the time of his abode shameful and uncomfortable , bringeth a discredit upon his nation , and deprives his countreymen who come after him , of the marks of civility and kindness , from people in those parts , which he hath forfeited ; whereof the news being brought home , he lies under the shame and blemish also : but because out of every thing and accident , the governor ought to have him make observations , whether christian , moral , or politick , he will do well to lay hold upon this occasion , that he is born to a great estate ; and let him know the vanity and deceitfulness of riches , which therefore he ought not to trust to , it being uncertain whether he shall ever enjoy them , for they may be lost through so many accidents before he is able to come to them , moth and rust do corrupt ; and where thieves break through and steal : and though this should not happen , there is nothing more deceitful than riches ; for certainly they make themselves wings and flie away : upon this account st. paul bids timothy to charge them that are rich in this world , that they be not high-minded , nor trust in uncertain riches : very often they prove to be snares , for the love of them is the root of all evil , and they hinder the good effect of the word , for they choak it , and becometh unfruitful ; and lastly , they exclude us from the kingdom of heaven ; for it is easier for a camel to go through a needles eye , than for a rich man to enter into the kingdom of god ; which st. mark explains of them that trust in riches . besides , the wayes already named , wherewith these evil company of flatterers use to corrupt an unexperienced young man , they have another , which is , to advise him to cherish those dalilahs which lay in his bosom , and to give himself to his pleasures ; hang 't , say they , a thousand pounds of melancholy could never pay an ounce of debts ; wherefore shall we break our hearts , and deprive our selves of the pleasures of life ? but the governor must shew him the emptiness of these , that they are but vanity , yea lighter than vanity it self , which may well be compared to the drop in the bucket , and to the dust in the ballance : i would know when they are past , what remaineth of them , nothing but grief and repenting , the dregs thereof are full of trouble and disquietness ; for to move sences , objects must be present ; but when they are , as to the pleasure , 't is just as if they never had been . this the excellent greek orator demosthenes knew well ; for one day being gone to see that famous courtezane of his time , and asking what she would have to let him take his desire of her , she asked him a great sum , but he being come to himself , said , i will not buy at so dear a rate , a thing , which for certain i should repent of : but here i do not intend to speak against innocent sports , lawful and honest pleasures , which are allowable , provided one be moderate therein , and they take up not too much of his time ; but those i mean which in scripture are called pleasures of sin , where it is said , moses chose rather to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season ; as ioseph also , who in egypt had rather to suffer than to sin with his masters wife . a governor ought often to tell his young gentleman of all these things , that they may sink into his heart , and make a deep impression upon him , for the care of his soul is committed to him at least as much as of his body . from these particular instructions the governor may proceed to more general , out of his condition as a traveller he can put him in mind of this , that as he is a man , he doth not go abroad to stay altogether ; but still he considers himself as a stranger in the places he comes to , only he endeavours to fit himself to go home better qualified than when he came away : so men are but passengers in this world , out of which they must study to go better than when they came into 't , they have here no sure habitation ; like the children of israel , they must go through a wilderness before they can come into the land of promise , heaven , of which canaan was a type and a figure ; and therefore let the young man consider of his later end , and make provision for it ; for alas , what is this but a valley of misery , where every one from the highest to the lowest , have their crosses , sufferings , and thorns in the flesh , and of every side , except our souls , nothing in this world but what is mortal and corruptible , dust which vilest creatures do trample under feet , is the matter out of which we were framed , all flesh is as grass , and all the glory of man as the flower of grass , saith st. peter . he was not the first that said so , the prophet isaiah had told the same long before his time , st. iames his contemporary speaking of the rich man , saith , he shall pass away as the flower of the grass ; and scripture speaking of the greatest and best kings , as david , solomon , hezekiah , iosia , and of the worst , all those of israel from ieroboam , saith , he died and was buried . and now i am upon this subject so important to all , i will somewhat enlarge upon it ; and first , let us speak of our life , which is the dearest and most precious thing we have in this world ; for herein the devil was in the right , and the father of lies spoke the truth when he said , skin for skin , yea all a man hath , he will give for his life : yet david calls it his pilgrimage , and saith , in another place , i am a stranger here as all my fathers were : he reduceth it to a small matter , to a hand breadth : and the wiseman in one verse calls it twice by the name of vanity . this is one of the vanities he had found amongst the rest . let iacob be heard speaking of this , when being brought before pharaoh in the . year of his age , he speaks thus , the dayes of the years of my pilgrimage are , few and evil : he who was called a man according to god's own heart , speaking of his life , said , my days are consumed like smoke , and a mans days are as grass , as the flower of the field : not a flower of the garden sheltered behind hedges and walls , but a flower of the field exposed to all injuries of weather ; our life then is only a dream that passes away , a shadow , a vapour of smoke , according to scripture phrases ; and if we make a serious reflection upon 't , david confining it to or years , out of which , if we take away the time we sleep , of our infancy , old age , diseases , and afflictions , it will hardly make up fifteen years : this is the time which a man may properly be said to live . as to the world it self , it passeth away with the lust thereof : that which he names the lust , st. paul calls it the fashion , to shew that indeed it is not that which others imagine it to be , heavens not excepted , for the heavens shall pass away with a great noise , and the elements shall melt with a fervent heat ; the earth also , and the works that are therein shall be burnt up . heavens and earth shall perish , which st. paul doth repeat , they all shall wax old as doth a garment , as a vesture shall thou fold them , and they shall be changed . could these things be well printed in the heart of a young gentleman , there would be less to do for governors than there is ; their task would be easier , and their burthen the lighter ; pride and vanity grounded upon the quality and riches of parents being left off , which are the cause of many miscarriages , then youth would not boast of empty , pretended priviledges of family and ancestors . socrates whom the oracle of delphos had pronounced to be the wisest man then alive , answered one who asked him , who he was , and of what countrey , that he was a citizen of the world : let him be where he would , he never was out of his own countrey : first , to shew a man must not stand upon the place of his birth , or some such circumstances relating to it . secondly , that such questions to a man , who ? what country-man ? what his name is ? and what religion he is of , are questions without a special cause , not to be made to a man ; and therefore deserve no answer : that curiosity being contrary to a good breeding and civility : yet with ●ome particular reason , civil expressions , and a kind of complement with it such demands in some parts beyond seas will be well taken , else it will thus be interpreted , your person is so inconsiderable , that if you will be esteemed , you must be beholden for it to your countrey and family . it was a strange fancy of people of old in matter of quality under which men and women thought to shelter their faults ; for if a princess or other of high quality had been gotten with child , either before they were married , or in the husbands absence , they presently pretended it was by one god or other of theirs : how many such children were fathered upon iupiter , neptune , mars , &c. so when men had gotten a child of fornication or adultery , they said 't was by a venus , thetis , or by the like goddesses and nymphs ; and truly if we will take pains to examine what manner of men were they who were thus begotten , we will find that many of the bravest and most noted men in the world , were natural sons : such were theseus , hercules , romulus , alexander , abimelech , son of gideon , and many more mentioned in sacred and prophane histories ▪ and since that time , charles martel , william the conqueror , and some others . because beyond seas one meets sometimes with men of a rude and uncivil carriage , who are offensive and quarrelsome ; perhaps young travellers will be glad to know what to do , and how to behave themselves in such cases . i confess the point is difficult , and the question ticklish , there being so many accidents to be considered , and it depending often upon several circumstances , which only those who then are present can judge of ; most particulars must be left to the prudence of the party ; yet in general he may be advised to avoid quarrels , and all occasions thereof : but because often it doth not depend upon him , and that sometimes they are unavoidable through the faults of others , and not his own , whether or not must he suffer affronts , and injuries ? to this i say , that the thing ought to be examined , whether or not it be a real affront ; for there is many an imaginary one ; and herein one is to consider the person , whether a friend or a foe , a superior , or an inferior ; then the way of doing it is to be lookt upon ; for some do offend others out of ignorance , and without malice or design . thirdly , the condition the offender is in , is to be taken notice of , whether he be drunken or sober , in a fit of anger or in cold blood ; for all these do either aggravate or extenuate the offence : then the fashion of the countrey , one is in , ought to be the judge of the thing ; for in one countrey that is accounted an injury which shall not be so in another , as pledging ones health , or not pledging of him , spilling the salt upon the table , or wresting of a word , spoken with no bad intent : and such things which in one country will pass for trifles , and in others for affronts : but sapiens dominabitur astris , a prudent man will often dissipate those bad influences , and the ill dispositions of some mans temper : a civil and a courteous carriage , can for a time change another mans nature , and as it were force him out of his mad humor : i have known men come into company with an intent to quarrel , whose mind was soon altered by such a behaviour ; this winneth , tameth , and disarmeth a man , shames him because it seems to reprove him for the rudeness , injustice , and unhandsomness of his carriage to one who is so civil , and so well deserves of him . after all this observe , that if a man hath done you an injury , and desires pardon , assuring he hath not done it out of any ill intent , this is a sufficient ground of forgiveness . now 't is no shame , rather praise-worthy for me to own a fault when i have committed it , and to ask pardon when i have offended another : whereof the contrary is obstinacy and aggravation to the fault ; yet some will still examine the nature of the offence , and whether it be publick or private ; for accordingly they will desire satisfaction : but much is depending upon the nature of the party offended , if he be gentle or hasty . of those who are offended , some take exceptions at nothing , and others at every thing : these are two extreams to be avoided , one must resent affronts done to him , yet is not to flie out upon every toy or trifle : insensibility of these is an effect of stupidity , and a sign of a low soul , of a poor and fainting spirit , and of a heartless man condemned by aristotle ; and truly , as the world goes , he who will suffer one injury upon the back of another , will be accounted a pusillanimous creature , fitter to live in woods , and wildernesses , than in the society of mankind ; and he must be resolved every day to suffer new insults : and i would not have this to be mis-named and taken for a virtue , which deprives man of the qualities of his nature , and makes him like a stock or a stone , with calling it constancy or otherwise : but in good truth , can we attribute the virtue of patience to a picture , because it answers not to injurious words spoken against it ? shall we say that moles are stout and strong to resist the heat of the sun , or the coldness of the weather , because they neither pant nor quake at it ; no , because being under ground they are no ways exposed to these things , but to call cowardliness prudence is certainly to give a wrong name to a thing . may be some will say 't is a divine precept to bear injuries , which i confess , when 't is for conscience sake , and for the cause and glory of god , or upon the account of religion ; and this too must be from those who have power and authority over me : but for me when i go upon the street , to suffer one to take my sword and my cloaths , or when i am a travelling to let highway-men to take my purse , when i am able to defend it , and to suffer my self to be beaten when i can help it , , what am i then a prudent man , or a coward ? this would set all earthly things in a confusion , and destroy all manner of propriety , right , and justice ; and if a man will take away my estate , my life , and reputation , which i cannot subsist without , and which i value above all , must i sit still , be an idle spectator , and suffer it ? no , the laws and customs of every nation have provided against this : certainly no rational person will condemn this resentment , only will advise me to use honest and lawful means to get satisfaction ; and herein i agree with them . by a contrary way to this , one who suffers for impiety or blasphemy might call himself a martyr , when it is known how non supplicium sed causa facit martyrium , 't is the cause and not the torment which makes one to be a martyr indeed . then after this , parents ought to suffer the disobedience and abuse of children , princes the rebellion of subjects , officers of soldiers . seneca who hath given so excellent rules how to subdue anger , and master all irascible passions , yet confesses in several places of his works , that to forgive wicked men , is to wrong those who are honest ; and that he who is so indulgent to private faults , doth propagate vices to posterity ; wherefore one had much reason to complain in the days of nerva , who fell into * the other extremes of his predecessor , this having been too cruel , and the other being too indulgent and remiss , that indeed it was an evil to have an emperor , under whom 't was not lawful to do any thing , but the license of doing every thing one had a mind to , without censure amd punishment , was a worse thing . if magistrates must punish wrongs , i conceive private men in some degree may be allowed to resent injuries received from their equals and inferiors : indeed it is prudence to be silent where there is no remedy , or when this is like to prove as bad or worse than the disease ; upon such a case one will do well to forbear . but i believe all rational men agree in this , provided the resentment be kept within bounds ; for the case and difficulty is about getting satisfaction ; when we have good and warrantable means one is bound to make use of them ; for it is not fit a man should be judge or executioner in his own case : and as long as there are laws to see us righted , it is our duty to appeal to them ; for that which is called duels , or challenge into the field , is now forbidden by all civilized nations , though formerly it was allowed by princes who were witnesses and judges of these single combats . n●w great penalties being laid upon such wayes , men use to make encounters of it , and to put a cheat upon the law , they would make it pass for being done in hot blood , and things are so shuffled , that it is hardly known who is the aggressor ; every one saying he only drew in his own defence : if one sends or makes a challenge to another , he will receive this answer , sir , i dare not answer you , because duels are forbidden at present : but i use to walk in such places , and if you fall upon me , i wear a sword to defend my self . but as these things usually fall out in point of honor , in some countries , they are judged by a marshal-law , namely in france , where this fighting was once so common , that a man was accounted low-hearted , except he had fought several times ; and when they had no just ground of quarrelling , they used to fall out about a straw , and the most civil amongst them went to a gentleman when they knew him to be a good sword-man , and complemented him into the field thus . i hear you handle well a sword , pray give me leave to measure mine with yours , which was thankfully accepted : and hence came the use of seconds , to see there was no foul play . and a gentleman took it very kindly , upon this occasion , to be employed by his friend , because herein he shewed he esteemed him to be a man of courage . in henry iv. days those things were much encouraged by a word , which he spoke ; for once going to fontain-bleau , by the way he saw one who had been killed in a duel , and out of the martial temper he was bred in , he said , this man is dead in the bed of honor ; which being reported from hand to hand , made many a one to seek to die in the same manner : but the present king hath very wisely forbidden it , with much severity against delinquents : and because there are affronts which cannot be well put up , they are referred to the court of marshals of france , who have provided against all ordinary cases , and made martial laws , which governors of provinces , and others in authority , whom it may concern , are to see put in execution within their jurisdiction . thus , if a man hath wrongfully received a box on the ear , the offender is commanded to go home to the other , ask him pardon ( upon his knees , according to the quality of the offended ) and receive blows with a cane the other hath in his hand , if he hath a mind to strike him ( yet generous men do not make use of this advantage ) to shew he hath deserved it : so in other ●ingular cases they have particular ●atisfaction : and these ways of fighting are used in northern , more than in westerly and southerly parts . in italy , the stiletto or dagger , in spain , the scopetada or shooting of a gun will do the work ; every where they are sensible of injuries , but several nations use different ways to get satisfaction ; in germany and other places with noise , but in italy and spain , with more secrecy and dexterity : therefore let a stranger who is to travel into those parts know their ways : but whether in case there were no ways for a man to right himself , nor no laws to procure him satisfaction , he might not take some course , and what , i leave it to every one's prudence and genius : yet let it be the governors care to see he doth , or suffer nothing to the prejudice of his honor , which he ought to be very tender of . thus much upon the point is fit to be known by a gentleman who goes a traveller beyond seas . to prevent challenges , one must endeavour to cure the imagination , which is the distempered part , with making it to know that there is no offence , whatsoever nature it be of ; which for its satisfaction can deserve any man's death , no not the lie , nor the blow . as to the first , scripture saith every man is a lyar ; so if there be any offence , scripture , and not the neighbor is the offender . if i tell a lye , and another makes me take notice of it , it is no crime to do 't , no more than to shew there is a little ink or dirt upon my face : if i tell the truth , and another gives me the lye , the injury which he intended against me , doth wholly fall upon him . laws have provided against all ordinary ways of injuries , therefore he who is offended , is not to regulate it ; for he ought not to be judge and party , i find two reasons to hinder challenges , and fighting : first , the life we venture is not ours , god hath given it to us , and to him we are to give an account of it : it is also of our father , mother , brother , sisters , friends , and of the state. the second is , we must not have boldness to destroy the image of our sovereign god , which is man , for it reflects upon the original ; and withal not to hazard the life , estate , and reputation of a friend , for being our second . one hath well observed , about francis the first , king of france , who introduced duels with the challenge he sent to charles v. emperor ▪ caused the loss of so much blood , that there remains none of his posterity . he had three sons , whereof two died before him . henry the ii. his third son had five , whereof three were married , and reigned , but left no issue , nor the other two ; and of five daughters there appeared no successor , except of elizabeth married in spain , and grand-mother to anna of austria . but i must pass to other things , and say , that as learning of arts and sciences , and exercises do much contribute to make one a compleat gentleman : he cannot be such without the practise of virtues : a thing necessary for a traveller to keep himself free from vices he meets with in his journey . now to attain unto virtue , five things are necessary ; first , never to be idle . secondly , to be watchful over himself , and see whether in every thing we say , do , or intend , there be any thing contrary to honesty ; and whether the ways and means we use to attain thereunto , are good and lawful . the most important secret of a civil life is to have the prudence of handsomely and honestly making virtue to agree with the times , and men with affairs . the third , is to look upon the actions of others , which if good to be followed , if evil to be avoided and abhorred . the fourth , every night before one falleth to sleep , is to call to mind every thing one hath seen , heard , said or done all that day ; we give our stomach time to digest what we have eaten : the same we are bound to do for the soul , and not deny her an hours time to make the digestion of her good actions , and to expel her impurities . the fifth is every where , always , and in all things to submit to god's providence ; all which , if one doth practise , he may justly be called a vertuous man. of virtues there are three kinds , theological , moral , and heroical ; the theological , otherwise called divine and christian , i named heretofore as faith , repentance , and charity ; to which i may add only one , which is a branch of the last , but properly and only a christian virtue , grounded on a divine precept , to love our enemies , pray for those who persecute us , and bless them who curse us . i defie all the morals of heathens , to shew us such a rule ; the law is to love them that love us , and hate our enemies . another christian virtue is , that voluntary submission to punishments , and that wonderful patience amidst violent pains and torments for the cause of god. i know some others have undergone great pains , but not in that degree of constancy , or else did not so chearfully run to death ; which when they saw unavoidable , they did bear it the more patiently : and for certain , of all religions , the christian more than any is for suffering , yet excludes not action , so much as affirmeth a great statesman ; for it hath virtues active and passive , which to exercise all , or in part , a traveller meets with occasions at one time or other . i think i have said enough to my purpose of moral virtues , which can hardly be acquired without many precepts , much time , and experience , though the principles of it may more easily be inculcated ; and if a governor can but make his gentleman wise and prudent , he gives him thereby the grounds , principles , and seeds of all moral virtues , without which they are no virtues ; these being the life and spirit of them all : and though these two seem to be but one , expressed in two different words , which for the most part are joyned together , wisdom and prudence ; yet they do much differ : for the first consisteth in election , when of two things it doth chuse the best , and the last in foresight ; for they are prudent who foresee and prevent dangers . farther , wisdom is an intellectual habit of the soul ; but prudence is an actual one : the propriety of that is to know , of this to operate . we know in three wayes , and do operate in two ; the three are understanding , science , and wisdom ; the two are prudence and art : the subject of the contemplation of those are necessary , certain , and unchangeable things ; and consequently infallible , for ever they conclude the same ; because he who understands not well , is said to want understanding : he who doth not well know a thing , cannot be said to have the science thereof : but the subject of the operation of prudence and art , are not so well regulated ; for that often meets with passions rising against reason , which it makes use of , and must act according to several circumstances , which of necessity do alter her ways and method . art indeed doth not light upon so much difficulty in its operation , nor opposition to her working , because use and custom have prescribed what it must do : besides that , it hath a sure end , with means to arrive thereunto : nevertheless , as it must have an organ to work by , it hath much ado to fit it for his purpose , and make it serve his turn . wisdom is a thing hard to be found . diogenes with a lanthorn at noon was seeking for a wiseman amidst the wisest nation that was at that time : this indeed gives the weight to , and tries the intellectual faculties of the soul , as prudence doth to her operation , ordering our actions , and bringing them under her rules : it gives form to moral vertues , which are not single acts , but habits ; and therefore difficult to be acquired : so that he who will have young men attain to 't , ought betime to put them upon giving precepts , allowing time and experience , till they be contracted . when once they are formed , they produce admirable effects ; for fidelity and truth of word and promise , regulus is a known and extraordinary example , who had leave from the carthaginians to go to rome , to advise the senate to make an exchange of prisoners on both sides ; yet contrary to his particular interest , and the expectation of his enemies , he dissuaded them from it ; which being done , he went back and suffered the cruel death prepared for him : namely , to be put up in a tun , full of long and sharp nails , and thus rowled to death : this is an heroical virtue . of which in another kind we have an example in fabricius , who being sent to pyrrhus , that king in two ways attempted against his probity . first , knowing him to be poor , he offered him great sums of money , which he refused , afterwards he thought to have frighted him with a sudden bringing of an elephant upon him ; but he turning towards the king , and smiling , said , sir , yesterday i was not tempted with your gold , nor to day frighted with your elephant . of such roman and heroical virtues , history doth afford us many examples ; youth amongst them being framed to it with precepts and examples of parents , and by the care of a good education : in which case they are said to have sucked virtue with the milk. it is related in the life of a worthy outlandish gentleman , that after his dispute with cardinal du perron in the presence of henry iv , his son said , my father hath been sacrificed to the pope . this coming to the king's ear , he was very angry at it ; whereupon one to excuse it , said , what a child of sixteen years old hath said , is not to be taken notice of : the king replied , one of sixteen of du plessis breeding , is as much as thirty of another . let this be said by the by , to shew how a good education hath great influences to make a young man knowing and virtuous . virtue is above all things under god and his grace . marmore quid melius jaspis ? quid jaspide ? virtus , quid virtute deus ? quid deitate nihil ? virtue is indeed a precious jewel , which they that can attain to , are very happy : moral virtues are millions of times more scarce than vices ; but heroical ones are certainly the scarcest of all , very extraordinary , proper to few rare men , to a hercules , cyrus , alexander , &c. whose way was , parcere subjectis & debellure superbos , a rare courage and valour , and an extraordinary generosity , have been some of the virtues of heroes . virtue is not of one act , but of many . now if there be so few heroical actions in the world , how much fewer must be the virtues ? it is not enough to have a fine wit , a good understanding , reason strong , well regulated passions , a good nature , great parts , and a soul capacious of great and heroical things ; occasions of exercising these virtues must concur with those dispositions , and capacity be put to many great tryals , or else no heroical virtue , no advantage but what accidents may happen to afford unto a man once or twice in his life time : so that it must be concluded , that few in the world are capable of transcendent actions , or else want occasions to set them forth : yet this should be no discouragement to those who would infuse a desire of it into youth ; for though it be not easie to come to 't , yet it is not impossible , as it hath been in some , it may be in others ; therefore nothing is to be neglected : this like seed in the ground ripeneth and cometh to maturity . hear what a heroe aeneas saith to his son , disce puor virtutem , ex me verumque laborem , fortunam ex aliis — tu facito mox cum matura adoleverit aetas sis memor — et pater aeneas & avunculus excitet hector . this may be an argument to excite youth to virtue , to commend to them the virtue of their ancesto●s , whose footsteps they ought to tread upon ; because thereby they attained unto honors and dignities : certainly , if they have any good inclinations , it will work in them a desire of imitation . thus alexander the great attained to the perfection of achilles , whom he took for his pattern ; therefore he was seldom without homer's iliads , which he used to lay under his pillow : and it is beneficial to take one to be his pattern , as he did . homer amongst the greeks , and virgil amongst the latins , in matter of heroical virtues ought to be consulted ; for in their books , ex professo , under several names they have given us an exact character of great , wise , valiant , and virtuous men ; in which kind of writing for certain they ought to be esteemed true masters , and best authors : but this subject being not so proper for this place , because breeding and travelling do not make youth do great things , but fits and disposes them for it . this is only a leader and a guide to action , when they are raised to preferments , come to riper years , and in a capacity of doing their country service , then directions to heroical virtues would prove fit and seasonable ; but that should be the work of another treatise : for here i intended only to carry him to travel , and then bring him home , and not shew him what to do , to get to a settlement , when he is come thither . therefore to carry on my design , i would advise the governor after the nine or ten months appointed to settle in a place are over , to remove ; but if they have time , i think it would not be amiss to shew him the sea-coasts of britany , before he leaves the river loire ; for by reason of the neighborhood one cannot tell what occasion he may meet with hereafter , thereabouts to serve his king and countrey ; therefore when he travels by those parts , he must observe the situation , and the strength or weakness of places : the same he should do of normandy , of all sea-towns there : when he is come to rouën , so of all the sea-coasts of france , and of other nations he comes amongst ; because our nation being so potent at sea , one cannot tell what occasion hereafter he may have to lead fleets or ships into those parts , either as friend or foe ; for any thing relating to navigation may prove very necessary for every englishman ; the situation of the countrey being such , that we can have communication with no other nation , but by the means of the sea. i had almost forgotten to say , that as commonly at home in schools young gentlemen are kept seven or eight years in learning that which they should be taught within half of that time at most , whereby much of their time is lost : so abroad they will meet with those masters of exercises , who for some interest of little money will be a whole month in teaching that which they could learn in a week : this the governor is concerned to prevent . but before he leaveth the place he hath been at , all this while , he ought to take leave of his friends and acquaintances in 't ; giving them thanks for their civility , either in receiving his visits , or making theirs to him : then in case they can conveniently give him any letters of commendation to their friends , in the places he is to go by , he may ask of them that farther favor : but let him chiefly be careful to leave behind him no bad name , but give every one his due , and discharge all debts he hath contracted there . an honest man never loves to go out like a snuff , and leave a stinking smell behind him , but rather he will so depart from a town , as that he may dare to come thither again and be welcome . as he goeth through the country , let him ( besides what i said before ) exactly enquire of the chief families of every province , as afterwards he must do about the greatest of the whole kingdom , in time and place : this gives a great light and help to understand the constitution and interests of a state , specially that of france , where great men have much power and influences : and as that is a large country , he may observe the different temper of the inhabitants of the several provinces ; in some places they are more hasty than in others ; as in gascony : and formerly the forlorn hope of their armies consisted of gascons , fit for a quick and speedy execution . in other provin●es men are fitter for horse than for foot . those who are nearer the sea-side are better than others for the sea : those who are amidst mountains are good to keep or force difficult passages ; so towards the pyrenean mountains , or other ; as in the sevenes and the alps , they climb up high hills and rocks , and are fitter to endure hardship , not being so impatient as others are . now out of the knowledge of this , the use will be in case one had to do against armies composed of these several sorts of men , he could better know how to deal with them , with tiring or taking other advantages over those who are impatient , drawing into level ground those who are used to mountains , keeping in plains , when stronger in horse , or in harder places when strong in foot : and though every one hath no occasion to be a soldier , or is not fit for it , yet 't is well for every one to know how to defend his king and country , how to repulse a foreign enemy , or how to disturb others at home , when our princes think fit so to do : for though kingdoms be not ever gotten or preserved by the sword , yet without it they cannot be maintained ; for all councels in the world , except they be back'd with sword and authority , and be in a martial posture , will be slighted , and not cared for , silent leges inter arma . france is a potent monarchy , of a large extent , very full of daring and industrious people , from dunkirk to bayone , washed with the ocean , and the southerly parts with the mediterranean , defended by the pyrenean mountains from spain , by the alps from italy , and by strong places upon her other frontiers it hath a door into spain , by the ways of perpignan , and bayone ; into italy by pignerol , into germany by brisac , and many strong places in the low-countries : this kingdom , as boccalini saith , is a land , where at any time one can sow seed , and a sea where one can sail with every wind ; and this so conveniently seated to disturb so many other parts of europe , and all commanded by an absolute monarch , makes it the more considerable in it self , and formidable to her enemies ; and indeed that nation , except in case of civil wars , or with england , hath ever more offended others , than defended her self : these general things , and others more particular , ought exactly to be observed by strangers when they come into those parts , the more because of their present flourishing condition , which makes that crown have so considerable influences upon most counsels and affairs of europe , which through her credit , interest , and friends she doth balance . but this subject is so vast , that the meanest capacities can observe much of it , and have matter enough to exercise themselves about ; therefore i account it superfluous to enlarge upon so ample a subject ; they who have mind to know more of the particularities of the grand tour , may hereafter read some observations of mine on the voyage of france , which may be a guide to a traveller into that country : and suppose one leaves his winter quarters , or the place he hath been at all this time , about the middle or latter end of march , according as the season or company prove ; in may he may be at lyons , the great rendezvous of all those who intend for italy , and yet have time enough to stay and see every curiosity by the way , and to get information of things necessary to be known : after some few days rest at lyon , if he hath a mind , he may go for switzerland , by geneva , and bestow a matter of six weeks time in that journey , which he may begin in iune , and come back in iuly ; for the climate of those parts not being over-hot , a man may conveniently travel there in the middle of summer : then he must settle at lyon , till it be time to go for italy , which is usually in september ; for one must not be too late to pass the alps , for fear of an early winter . whilst he is at lyon , let him learn the italian tongue , and get the best information he can of italy . there also he must see the company of discreet and virtuous women , the better to understand affairs of those parts ; and in case he could not swim before , if he can conveniently and without danger learn it , 't will be very well ; for whether a man travels in france , italy , germany , or holland , one goes by water sometimes , and in case of a mischance he can swim for his life , the seine , loire , garonne , saone , and rhone in france ; po , ticino , adlge , tyber , in italy ; the rhine , danube , main , nekar , elbe , &c. in germany ; the rhine , vahal , maes , and issel ; in the vnited netherlands , the scheld , lys , sambre , mosel , &c. in flanders or thereabouts , a traveller hath often occasion either to go long journeys upon , or else to cross them . now when a man is upon these rivers , and can swim well , he is neither so fearful nor so much in danger as others are , whereby he hath more pleasure in those journeys : some when they travel , buy some of the rarities of towns and countries , which are less cumbersome and easier to be carried , to shew and keep them when they are come home : but herein they ought to be ruled by their purses ; in some places are good arms , in others good works of several sorts ; in others perfumes , essences : so that when a traveller comes into a place , he will do well to enquire what things are esteemed in 't , and sent to foreign parts : others learn what fine things are taught in such places : as for instance , in geneva are those who teach to carve all manner of fowl , nimbly and neatly , which at table one hath daily occasion to make tryal of : in other places some teach quick tricks of the hand , with cards , and the like ; whereby often one doth divert a company . sometimes also in his travels one meets with men who have some curious secrets , whereof some are pleasant , others profitable , and others both . upon such occasions i would not have one to grudge little monies or time to learn it , whether they are secrets of nature , or of art. and though i know the genius of men to be different in this , for every thing doth not please every one ; yet i believe in the great vari●ty there is of such things in the world , every one will find one thing or other wherewith to please himself : and let that be noted here , which i have hinted before , that to make one succeed in things he undertakes to learn , four things are necessary ; the first is , a disposition in him , consisting in a good understanding , a quick apprehension , and a happy memory . the second inclination , for except one hath a mind to 't , he can hardly succeed in 't . the third application , labor improbus omnia vincit , and assiduity overcomes great and many difficulties . fourthly , there ought to be a good method in the teacher . our travellers being ready to go for italy , their care must be to know which is the best , safest , and most convenient way , and wherein more things are to be seen ; there is more than one way from lyon , whereof some meet again not far off ; but however they differ , beyond the alps , turin is the usual place for a rendezvous on the other side of italy ; there people do not account themselves to be italians , by reason of their neighborhood with france ; nor french-men because within the limits of italy ; of which their sovereign is one of the princes : they think themselves to be somewhat between both . hence it is that in that city they ask whether you go into italy or into france ; there they have much of the french language and fashions : but this being passed , travellers must resolve upon new fashions and customs ; for the manner of life is clear different from that of france , and a traveller is to begin here as much as when first of all he came out of his country . no such thing here as society in the way of france , no such freedom and liberty as is there , no keeping company with virtuous women ; men themselves are not communicative , but retired and shy of what company they come into ; which before they do , they consider whether or not they can be better for 't ; if so they frequent it , otherwise they forbear , because they are very much interessed in every thing they do : there men of business speak seldom positively to a thing , but they will have one to guess what they mean , being careful to give no grounds to men , hereafter to tell them , you said so and so , they speak by sign and gestures , as much as others do with the tongue . the italian temper is generally wary , suspicious , prudent , cunning , revengeful , and covetous ; but indeed many good things are to be learned from them , wherein a great wisdom and dexterity must be used : amongst them one ought well to look to his tongue , so as to speak no offensive words , which is a quality necessary , not only in italy , but every where else ; specially when great men are the subject of our discourse : of the danger whereof are many notable examples in france , thus . in a conversation between three great men , of which cardinal richelieu , then chief minister , was the subject , after a long censure of his actions , and ministry , one concluded he ought to be beheaded , but the other said , his dignity of cardinal should secure his life , but would have him banished out of france ; but the third said , herein we could not find our security , for he would raise us troubles from thence : therefore the best way would be to commit him to la bastille ( the tower of paris . ) this conference having been reported to him by monmorency , whom afterwards he caused to be beheaded , he remembered it , and upon occasion retorted the sentence upon every one of them ; for marshal marillac's head was cut off , toiras was made to run out of france , and bassompierre was sent to the bastille , and kept there all the cardinals life time . indeed 't is very unfit for private men to speak ill of those who are in publick places , who seldom fail to hear of it , and at one time or other will find occasions of being avenged ; also 't is certain that very often a private injury done to a publick person will sooner be resented than if it had been done to him as a publick one , or against the state ; ever personal injuries being more sensible than those which are against the publick ; as 't is natural to reward particular more than publick services , so to punish particular faults against superiors , more than publick ones ; men being not so sensible of general as of particular things : a private man can be troubled at a publick loss , but not so much as of his own : the punishment inflicted upon one for contempt of authority , is but politick , when vengeance for contempt of the person is natural , and consequently more sensible : but this is the truth , there is such a connexion of the person with the office , that one is never offended , but it doth reflect upon the other . the passage i related just now , about that great statesman who in that kingdom was so potent , as to destroy his enemies , very considerable men , puts me in mind to observe how sometimes it is dangerous to make a minister or a favorite too great , for two accounts ; one is , that his fortune being raised above that of all the rest , is envied and hated by the rest , or most great men in the kingdom , who ever take this as a pretence for all disturbances they go about to raise in the state ; the other is in reference to the prince himself ; for when the minister doth distribute all graces and favors , he makes friends and creatures to himself , and by these and other means he may so settle his authority , that it would prove hard for his master to throw him down in case he had a mind to 't ▪ and having tasted so much of the sweetness there is in commanding , wherein he hath so great a share , his ambition might raise his thoughts to take it wholly to himself ; for having already the power , it would not be difficult to get the name of it , and to blow off that shadow of authority , which his master doth retain : the example of the maires du palais hath clearly shewed this in france . the fortune also of such extraordinary favorites is not sure , not only from the side of all those who strike at it , but also from the princes part , who sometimes conceiveth jealousies ; ever fomented by the other's enemies . ioab was a wise man in this case to prevent the jealousie which david might have had in case he had taken the city of rabbah ; for he sent word to him to come up and take the city , which could hold out no longer , least , said he , i take the city , and it be called after my name — he knew how after saul had heard once the people say , saul hath killed his thousand , and david his ten thousands , he could never abide him . lysander , alcibiades , &c. scipio africanus , after considerable services done to their countrey were exiled by their republicks . iustinian after very important services received from bellisarius , turned him off , took away his whole estate , and upon a meer , though groundless jealousie of state , caused his eyes to be put out . hernando gonsalvez , justly called the great captain , who finished the wars of grenada , beat the french out of naples , and who remained true to , and stood by his master ferdinand of arragon , when the rest of the great men fell to his son in law philip of austria ; yet after all , these services were forgotten , and he turned out of all employment unrewarded , without the least reason or pretence . the consideration of this made machiavel advise those who , through their virtues , were raised to great fortune , either to leave it betime , and of their own accord , or else to maintain it by force : his ground and reason is , because usually men miscarry for following a middle way not willing to be either very good or very bad . now the reason of such usage is when men are raised to such a height of greatness , as doth in the least over-shadow the sovereign authority , though these great men do not abuse it ; yet this , princes are jealous of , and either are forced with this jealousie of state , not to be just to them , in not rewarding them , for fear of putting them in a posture or capacity of doing harm ; or else , if they see them unrewarded , their presence seems to upbraid them of unthankfulness and injustice , in denying virtue that reward which is due to it : for every time a prince looks upon such a one , his services do claim what they have deserved ; for as liberality and generosity , rewards and pains , are ●ffects of the justice of princes , those who have grounds to hope for the one , as those who have done amiss to be afraid of the others ; yet we must always stand to this truth , that when a subject hath ventured his life , and done all he is able for his princes service , he hath done nothing , but what was his duty to do : only this is a bad precedent , and discourages others to do the like , in case they were able : as it fell out to iustinian , who having undone bellisarius , as i said just now , as soon as narses , another general of his , did find he had a mind to begin with him , he left him off , and joyned with the goths ; whereby his affairs in italy were undone ; very ill done of him : for though his master had not well done by him , he ought not to have rebelled : but'tis usual to hear men say , 't is good to become wife at the costs of other men . here i must observe how 't was not only the fear in narses of being served as bellisarius had been , that did work in him the resolution of acting against his master : it was also an effect of the contempt of the empress , because she heard what he had begun to act , she sent to him that a course would be taken to bring him to spin amongst women ( for he was an eunuch , used to be a keeper of women ) to which he returned this answer , that he would spin such a thread as her husband and she could never untwist . this shews how those who are in power to do hurt , may not without danger be used with contempt ; for slight and contempt are ever more sensible than injuries : for this cause caligula was killed by cassius chereas , and quintilianus made a conspiracy against nero. here i do not intend to speak of those who abuse princes favors ; for so doing they deserve their misfortunes : because , being from a low condition raised to a great height of favor , they are like those men , who being used to keep in low places , if they be lifted upon the top of a steeple , as they look down to the place whence they came up , their head turns , they grow giddy , and do not know what they do : just as if they had been lifted up so high only to make their fall the more precipitate , dangerous , and more conspicuous . many who upon a sudden are raised from a low to a great fortune , are like one who from a dungeon or any dark and blind place , being brought to a great light , have their eyes dazled with it , and all objects above them appear of a different colour from what they are ; therefore 't is the prudence of a prince to chuse those who are fit for such places : though subjects must acquiesce to such a choice , when 't is once made ; for the prince being the fountain of honor , may impart it to whom he pleases , yet therein he is chiefly to aim at the publick good . but i must engage no farther upon this matter , which is not just of my present purpose , but occasionally brought in , to return to the travellers , whom i left in italy ; having only hinted to them something of that journey : but if they desire to know more about it , and how to benefit themselves , let them peruse my relation of that country . that which i made of the republick of venice , can shew them a method how to make observations about principalities and dominions ; only let them know that most mischiefs which in italy befal strangers , are upon the account of women ; as in france , about certain points of honor , and in germany about drinking ; therefore in france let him have a special care to avoid quarrels , women in italy , wine in germany , and gaming every where . to order well the journey of italy , when one is come thither , he must be resolved upon two things ; one is , how long he intends to stay there : the second is , which way he intends to come out of it ; for as he hath time in the whole allowed him , he may accordingly distribute it into parts : for he who is to stay two years in italy , will be longer in some places , than if he were to be there but one : and this as to the first . as to the second , some go only to see italy ; and as they went into 't out of france , so they come back again into france : others go out of it into germany . according then to the supposition i made before , that a traveller will be ten months in italy ▪ and that he intends to come back into france , he may thus order his journey , according to the season he comes into that country : some come in spring , and pass there the summer ; others arrive in autumn , and stay there a winter , and part of the spring ; and this last is the best season : because they who come from northern and cold climates , will find the inconveniences of hot weather in summer : for not being used to so hot a climate , this and fruits may happen to cause fevers , bloody-fluxes , and other distempers ; i mean chie●ly to those who are of a weak and tender complexion : for as to some others it is not altogether so , i can say for my part , i never found any such inconvenience in what climate or country soever i have been with the use of sobriety and temperance , which i thank god for . now when a man comes into 't in autumn , this and winter being seasons more moderate than summer , one uses himself by degrees to the climate and country ; in those parts heat and dust being very troublesome in that time of year , though in some more than in others ; not only because some are hotter than others , but also by reason of the remedies they enjoy in some places , which others do want : for in the dukedom of milan , and other parts of lombardy , there are several channels of water , wherewith when they please they can water the high-way , which cools it , and allays the dust : but they who travel in summer , do 't in the night time , and rest a great part of the day ; which also is observed by those who are in town : for italians say in a proverb , specially at rome , that none but french-men , mad men , or dogs use to walk or go about streets in summer , about the middle of the day . but before i shew our traveller which way to steer his course , i must give him one advice or two ; the first is , to take bills of health from whatsoever town he goes away ; for being very sorely afraid of the plague , they are very strict in often keeping guards to question whence one doth come . herein they are severe , indifferently to all , and let in no body till after a tedious quarantena . the second advice is , to make provision of a good bridle , saddle , and things belonging to 't ; for in many places one is sadly put to 't for these three things . thirdly , he must take heed what books he carries ; for if they be latin or italian , forbidden , not only they will be lost , but also they may bring a man to a great trouble about it . fourthly , let him take heed what arms he carrieth ; for daggers , stileti , pocket-pistols , and long knives with points , in most places are forbidden under pain of death . fifthly , he must beware of the inquisition , and therefore ought carefully to avoid speaking against the pope or his religion . sixthly , i must add one thing more about diet , to be sober ; for their meat and drink are hot and nourishing , and apt to give surfeits ; also to avoid drinking much of their cold and frozen waters , which are too commonly used there against the heat of aliments and weather ; but which often prove worst than the disease , several dying for drinking too much of them , lastly , because few of our englishmen are used to oil , they would do well to accustom themselves to 't ; for most of their sauces are made with it : butter there being very dear and scarce in most places . as our travellers did in france , so in italy they must chuse a place in which to spend most of their time ; whereof the most usual are first rome , then venice ; others stay at siena or florence : for certain rome is the best and fittest place of italy for travellers to be at , by reason of the great liberty strangers enjoy in 't , of the number of arts and exercises to be used there , and of the variety of ancient and modern curiosities to be seen , and of the pomp and stateliness of that court , and of the many cardinals , princes , embassadors , and other publick ministers . venice is remarkable for the rarity of the situation , the wisdom of the senate , the antiquity and fame of the republick ; a month or six weeks time is enough for a ●tranger who hath no business there to be in 't , according to their saying , o venetia chi non te vede , troppo te prezza , chi troppo te vede ti sprezza . the best time to come to it , is either in carnaval time , or ascension-day . some strangers at siena , specially germans , by reason of the priviledges that nation hath within all the grand dukes dominions , because the language is good there , and by reason of the late prince matthias , keeping his court there : but most of all strangers flock to rome , which he who is to come back into france , and to stay ten or twelve months in italy may do in this way . from turin he may go the straight way to asti , and other parts of monferrat , to alexandria della paglia , novi , gavi , ottagio , to genoa ; thence take a felucca to lerici , where take horses through sarzana , massa , and so either to via reggio , by the sea-side , or on the left hand to luca , which i think is the best , to pisa , legorn , back to pisa , so to florence ; this is the usual way : but from genoa he may take another way through tortona , voghera , pavia to milan ; thence to cremona , piacenza , parma , regio , modena , so to florence , or else to bologna , pistoia , luca , pisa , legorn , and thence to florence ; for a man may see both ways , thence through siena , viterbo , and caprarola to rome : herein i name not every petty place , but only those which are of some note . to do all this , and to see turin , with the duke's pleasure-houses about it , he may bestow six weeks or two months ; so that after this rate , against the beginning or middle of november he will come to rome , which is the fit time for it ; not being very safe to come to 't till october be over ; because the air of campagna romana , through part of which he must go , is usually corrupted , and somewhat infected in summer , through the violence of heat ; but in october the wind beginning to blow , and rains to fall do purifie it , which it must have time to do . after some few days refreshment at rome , some use to go to naples , which is a fortnights journey to go and come , and see all curiosities thereabouts ; whence some use to go into sicily in a felucca to see messina , palermo , &c. and there wait for some opportunity to go and see mal●ha ; which island is a whole fortification : and so having seen it , to come back again the same way , which is usually a month or five weeks journey from naples , so back to rome ; where if one goes no farther than naples , he can come back about the beginning or middle of december , and there stay till after easter to see all ceremonies used in the week by them called holy , which will be whole four months ; so he will also see those of christmass ; but if he goeth to maltha , he can hardly come before ianuary : but in case it were not convenient for him to go his journey to naples , immediately after his being come to rome , it may be put off till lent , at which time several undertake it : and indeed it is then a fitter time for those who have a mind to go to maltha . whilst the traveller is at rome , let him learn the virtues , and avoid the vices of the place ; there he may well satisfie himself , if he hath a mind to learn picture-drawing , the rules of architecture , and sculpture ; of which i would have him to know so much as to be able to judge of , what is well or ill done in those arts : there also he may learn musick , whether vocal , which though at first seems not so pleasant to the ears of those who are not used to their way of it , yet certainly it is very learned ; or with instruments of musick , of which there is a great variety ; but the gitar is the most used amongst them : but elsewhere i have spoken at large of this , therefore i must no longer insist upon it . from rome , by the way of loretto , ancana , fano , senegaglia , pesaro , rimini , and other parts of romagna , one must go to bologna , or ravenna ; thence to ferrara , so to venice ; whence through padoa , vicenza , verona , the mantoan , and some other cities of the republick in lombardy , through milan , one may return to turin , and into france , or else upon his leaving venice , he may take a progress to mantoa , and some of the places of the republick , as crema , brescia , bergamo : thus before he hath seen all this , the time intended to employ in italy , will be nigh expired , from september till iune exclusively , makes just ten months ; and if he were to stay longer in that country , i would advise him to spend it at rome , where if he could be a whole year , it would be the better . when i said ten or twelve months , those two months i add in consideration of the voyage of maltha , of which the time cannot be certain just to a week ▪ because the seas are to be crossed . but in case a gentleman's journey into italy was so ordered , as to come into it in spring , he must pass the summer in rome , where he ought to be before iune , for then 't is accounted very dangerous to come into 't , though at any time one may come out , but not lie in any place within campagna romana , that is , about forty miles from rome : there in summer time they change night into day ; for from nine of the clock , till six at night , they read within doors , and do something , or else sleep in the afternoon : after that time people begin to stir abroad , to take the cool air ; for as god hath provided in every countrey a remedy against inconveniences felt in 't , at that time commonly bloweth a cool and refreshing wind , which coolness is helped with their watering of some streets , and places , where company meets in coaches ; then they sit up , and go to and fro a great part of the night , till two or three in the morning , and when they are a bed at night , they dare not leave open their windows , for fear of catching some distemper : for my part , who have been there winter and summer , with the use of these things i found no alteration in me , quando spirava il zefiro , ò quando tirava la tramontana . but i left the traveller in venice , disposing himself for his journey into germany , which he must begin either upon the later end of iune , or at the farthest the beginning of iuly , which is the fittest time to travel in germany , specially for one who cometh out of italy : upon which account he will feel no great inconveniency from the heat ; there being a great difference between those two climates , specially when he goeth northward more and more . but i must say few things concerning that journey . before one leaves italy , i wish him to get what introduction he is able into the german tongue ▪ as also some information of that country , which indeed is a very ample subject : to know the fundamental constitutions of the german empire , is a fit and a proper work for statesmen ; but something of it must be known by travellers ; for one who goeth into a countrey where he hath no particular businesses , ought to put this question to himself , what is it i am going to do or see ? therefore it is necessary for one to know thus much of it . when the roman empire of the world was divided into east and west , the former into the family of the paleologues continued fixt in constantinople , but the later in the hands of charles the great , t●rned to be ambulatory , sometimes in france , italy , at last was setled in germany ; not with that glory it was in before , by reason of divisions between emperors and popes ; so that this was very well represented by the prophet daniel with the legs of nebuchadnezzar's statue ; and with the feet partly of iron in the turkish , partly of clay in the german empires ; yet at present all christian princes give place to the emperor ; and certainly germany is in power and dignity , the most considerable state of any in christendom , by reason of the extent of its dominions , of the number of its princes , which makes the emperor to be called rex regum , king of kings ; and in the martial temper of the people : but these advantages , that potent body doth not enjoy by reason of so many contrary and different interests of the princes and states that compose it , upon the account of religion , states , and families interest , which have made a lamentable division in that countrey ; which through their fears , animosities , and jealousies , is gone so far , that they have called in strangers and foreign powers to balance and bridle the authority of one another ; and the authority of the emperor hath been so curbed , that now it hath but a shadow of authority divided between him and the states , represented in a diet which is fitly signified by the imperial arms of an eagle with two heads , of an equal height and bigness . this dignity of late hath been as good as entailed upon the house of austria , upon the occasion of some of her hereditary countri●s , and the kingdom of hungary , and part of that of bohemia , which are a bulwark against the turk , to those parts of christendom . the diets i mentioned are composed of three bodies or colledges ; the electoral , that of princes , and the third of the imperial cities ; the emperor sends one there to represent him , and take care of his concerns , who is the president or speaker of the assembly . under , and next the emperor are seven electors , of which the three ecclesiastical , mentz , colen , and trier have that dignity , only as personal , and by election ; but the four secular are by right of heritage and succession ; these are the king of bohemia , prince palatin , saxony , and the brandenbourg , but of late that dignity which of right belonged to the palsgrave hath been divided and imparted to the duke of bavaria , with this condition , that in case any of the two families , or rather branches of the family be extinct for want of heir males , the whole dignity , with the upper palatinate shall be devolved to the other : but this hath been a sad renting , caused by a lamentable war , which already in the last election of the emperor , hath been the occasion of much trouble , about the place of vicary of the empire , and like to prove the division and destruction of the empire , in case the electoral colledge should happen to be divided equally in matter of election ; for there being now eight , the casting voice is taken off ; besides the wrong done to the illustrious family of the count palatin , after these families come others , which though they have no vote in the electoral colledge , yet they enjoy it in the imperial diets ; and these are of several sorts , as dukes of brunswick and lunenbourg , wirtemberg , &c. markgraves or marquesses , as baden , &c. landgraves , as h●ssen , &c. and several other princes of the empire . there are also several imperial hans and free towns ; but of late this last sort hath been diminished ; for the bishop of munster hath subdued that city , the elector of mentz that of erford , brandenbourg that of magdebourg , and the elector of colen hath more than once threatned the city of that name with the like usage : what ornaments must so many princes and their courts be to a country : for though some be weak , others are very considerable . now to see these princes courts and countries , strangers go into germany , wherein they have a great choice ; seeing there is such a variety : and as some of these courts are well ordered , so others are ill regulated in point of drink , in the excess whereof they sin very much ; kettle-drums and trumpets are the instruments used in those courts : bears , wild-boar-hunting , and the like are their sports : so that if a stranger will be welcome to many of them , he must drink , and seem to delight with them in these and other martial exercises . when one lights upon such company , he is often forced seemingly to be drunken , to avoid being so indeed ; for then they let one alone : but withal , there are those courts where sobriety is practised by several or by some . the german temper is sincere , constant , and high ( specially the nobility ) with the●r inferiors ; for the people is kept low by the gentry , and they stand so much upon the title of a gentleman , that often one who is poor will scorn to marry the daughter of one who is not such , let her be never so rich . but the commonalty is very well in free and imperial cities , because they are a kind of republicks . and now i am upon the temper of germans , i must not omit to set down two excellent distichs , or four latin verses , above the different temper of some nations , hispanus , gallus , germanus , vasco , sabaudus , constans , inconstans , fidus , avarus , ínops , victum , vestitum , promissum , furta , labores , temperat , alternat , servat , adauget , amat . this is to be understood of the generality of those nations ▪ for 't is not true of every one in 't : and withal , it is according to common opinion . but because strangers do but go by places in germany , and stay only to see what curiosities are in them , i need not much to insist upon their fashions and customs , which according to places differ much : besides that , many who have been in france do understand the language , and fashions thereof ; which , if a stranger practises , they are well satisfied with him ; for of all the nations of europe , this most of all esteems a french breeding : therefore other nations do not use to go into germany to learn education , except it were in martial affairs , or in point of trade , at hambourg , lubeck , franckfort , and leipsick ; the two last both famous for the great fairs kept there , and franckfort besides , for the election of emperors : yet in many princes courts are masters of the horse , and of some other exercises ; as at dresden , berlin , &c. but to my mind the best place in germany for education of protestants , is , heidelberg , where is a court ; there being very few so well civilized , but none more than it is : where sobriety reigneth , all manner of exercises are to be learned ; and it hath a famous university for learning : besides that , it is seated in a countrey ( the lower palatinate ) called the garden of germany , most part of it lying along or about the rhine , with plenty , delicacy , and variety of all things , when it is not the seat of war. of all the courts of german princes that of brandenbourg is to my mind the more stately and numerous , and i have seen some royal courts inferior to it . of all rivers in germany , the two chief , the danube and the rhine are most convenient for travellers , by reason of the depth of their water , the swiftness of their stream , and the length of their course , and the many good towns upon both : others as the wesel , elbe , oder , main , nekar , &c. are not so convenient ; for the rhine crosses all germany from south to north , and the danube from west to east . he who goes into that countrey must use himself to lie upon straw , for strangers in summer cannot abide to lie between two great feather-beds , as the fashion is in those parts . in great places one is well treated , but dear ; there being a set ordinary in most parts , landlords are not used to over-reckon : wherefore there is no disputing with them , as in most parts of france , but will be paid what they ask : when men of any fashion come in , the master and mistriss of the house bid them welcome . in switzerland he and the landlady shake hands with their guests , and he waiteth on them at table ; and both there and in germany they expect as a token they are satisfied with their house , to hear this complement upon their going away , i will lodge here when i come hither again . and if erasmus was now alive , he would not find them to be so rude as he complaineth they were in his time . as to matter of learning , this i must say of the germans , their wit is not quick , but they are strong and patient in their studies and labours , so that they know more things than others , though not ●o well , they seem to be more desirous to teach than to learn , and do at least as much delight in writing as in reading . but i must remember i am not writing a relation of germans , therefore i am to insist onely upon that which is of my present purpose and compendiously too ; so that having observed , that as in france they reckon by leagues the distance of places , in italy by miles , in most parts of germany it is by hours . i must now set forwards our traveller towards this last country . venice is the usual place of rendevous for those who intend to go from italy into germany , there are daily occasions of those men who go to and fro out of one country into the other , and according to agreement do furnish horses and as to diet , defray travellers , which is very convenient for those who do not know the country , and understand not the language ; some go thorough grats in styria , and other parts of the hereditary countreys of the archduke of austria , to vienna , to see the emperors court ; they who delight to see strong places , go thence thorough presbourg to see roàb and komorrah , and other few places belonging to the emperor upon the frontier of the turk of the remainder of hungary ; thence they come back to vienna , and so thorough bohemia go into saxony , and if they please , from dresden thorough magdebourg to hambourg , where crossing the elbe , they go into holstein , ●o into denmark and sueden : others from vienna thorough moravia , step into poland as far as cracow , thence thorough silesia and lusatia to berlin , to see the court of brandenburg , whence some have the curiosity to step into pomerania , and then to dantzick ; but others thorough part of brunswick , lunenbourg and mecklebourg , go to lubeck , thence to hambourg , whence those who do not go into sueden and denmark , go into the dukedom formerly archbishoprick of bremen , westphalia , so into the low countreys . others do not go so far into germany , but directly from venice they go thorough trent , inspruck , to munichen , where the duke of bavaria keeps his court , and thence to ausbourg ; whence they either go to vlm to take water , to go down to vienna , which i take to be the best way to go to that court ; or else from vlm to stugard in wirtemberg , thence to heidelberg , to francfurt , so to mentz , and then down the rhine to colen ; noremberg is one of the cities of germany most worth seeing ; from colen either one goes by land to brussels , or else by water down the rhine , and so to vtrech and amsterdam , or upon the vahal down to nimegue , lovestein ▪ vorcum , gorcum , of which three places the dutch proverb says , — vorcum , gorcum , lovestein , nam ist groet , matcht is klein ; from these one goeth to dort , rotterdam , so to any parts of holand . he who travels into those parts , must know , that germany was divided into upper and lower ▪ the upper is that which now is properly called germany , the lower is now called netherlands or low countreys , part whereof was called belgia or batavia ; it contains seventeen provinces , of which the seven united , from the particular one holland , are named hollanders , as the ten flemingers from flanders . once all these provinces were possessed by the house of burgundy , which all with both burgundies , part of suisserland and lorrain , charles le hardy or bold , intended to have united and erected into a kingdom , under the name of the kingdom of the lion , because a lion is the arms of most of those provinces , but he miscarried in his design : all these low countreys , and the country of burgundy , otherwise called franche comte , by a marriage fell into the hands of the house of austria . in the year , . &c. these countreys in the days of philip ii. king of spain were by extraordinary oppressions in their consciences , lives and estates , forced to take arms , and thus beginning was given to that war which with various successes lasted till at last in . by a treaty at munster and osnabru●k , of these provinces were by the spaniards own-to be soveraign states ; hereupon is grounded the difference of spanish and vnited netherlands . this republick was founded not only upon dutch , but also english blood , witnesses the battel of newport , the siege of ostend , and several other occasions ; although it be but new and modern , it is raised to a great height , and is become very potent by land , but especially by sea , therefore a stranger must see their shipping , store-houses , and strong places , and be informed of their way of trading , for herein doth consist their strength and riches ; for the province of holand doth hardly produce any thing besides butter and cheese ; but they have great many manufactures , whereby a great number of people is kept in exercise ; yet , for all this holand is a magazine for all manner of wares , there being a distribution made between the cities , of the trade in several things ; for every great city hath her particular staple commodity : now this trade is much helped not only with the neighborhood of the sea , but also of many navigable rivers , and several channels of communication between places , which are a great convenience for travellers , carriage of merchandize , and for merchants , who , at a certain hour , can be upon the exchange in a town , and at another hour in another , things being so well ordered , that they are sure within such a time to be at such a place . this people are flegmatick , therefore they suffered many oppressions before they could be brought to take up arms , though now since they have been masters of their liberty , and grown rich , there are some hasty enough amongst them ; they are also very patient to perfect designs , began by french and italians , which are hastier nations ; they are industrious , taking great pains , and very frugal ; so that whil'st english seamen will feed well , they are satisfied with a small matter , and have but five or six men aboard some merchant ships , whil'st we have nine or ten in those of the same bulk , whereby charges being saved , they are able to afford wares at a cheaper rate than other nations ; and as in matter of trading , they are cunning and subtle , and withal rich ; to destroy the trade of others , they will afford wares at a cheaper rate , though with loss to them , whereby they will tire out merchants of other nations , who are not so monied as they ; and experience hath shewed us how they have gone about ( which , in part they have effected ) to engross to themselves the trade of the whole world , which they understand as well , if not better , than any other nation . those who know not these conveniences of rivers and channels , have admired how they could bring so many great guns to the sieges they undertook ; but that which most of all was worthy of admiration is , that whil'st war lasted between them and the spaniard , they sold arms and ammunition to their enemies . the reason is , as long as they are masters of the sea , they are not afraid of wanting any thing , and they care not so much for an enemy by land , provided they have none at sea , for as long as their trade goeth on , they are able enough to maintain a war. i know some have written of them , that they are of a gentle nature , enemies to quarrels ; which i will believe of several of them , but they must give me leave not to take this as a national character ; for though i have found there several of sweet and loving nature , yet so many faces flashed and cut with their steecken en snee , are signs of quarrels ; besides that , in some places without doors , they hang knives to shew that within such houses one may find that sport if he hath a mind to 't ; hence it is , that they who are willing to 't , do touch the knife ; and i heard of some so skill'd in this sport , that with a crown-piece sharpned round about , they have flashed the face of those who with knives after this manner were fighting against them ; and though they say to me that this being to shew a sport , is not an effect of quarrels , i will add , that men who drink so hard , and are so concerned as that nation is , must often fall into quarrels ; it is true , they do not presently run one another thorough , because usually they wear no swords , and carry no pistols . it is true , they mind not much what other nations call point of honour , the motto of many being this , no honor but profit ; and when they fall out about greatness , they use to say one to another , if you be richer than i , you are the better man of the two . a thing which indeed all strangers are to observe , is their neatness and cleanness in their cities , market-places , streets , houses , goods , and furnitures thereof , not so much as the least sign of a cobweb in any room , nor of the excrements of a fly upon a window , whereof the glasses are perpetually clear and shining , just as if they were new , any keys , locks , or other iron works , are as if they were newly bought from the smiths shop , the floors of the rooms as well as the roofs , are kept clean with sand , and people must not spit upon , but in a corner they have a pot full of sand to that purpose ; and in some places they give slippers to those who are to come in : in a word , their kitchin-stuff vessels , their very stables , which are but few , or any other places in or about their houses , are extraordinary clean , so that in every such thing , they are as clean as any nation in the world ; yet though their table cloaths and linnen be very white and fine , and their victuals very cleanly dressed , i cannot say so of their eating of it , for promiscuously they eat their bread , butter , cheese , dried beef , pork , which some will call nastiness ; yet i dare not condemn the universal practice of a nation , though such things be not used in other countreys , it being of the manner of eating things as we say of the taste , de quo non disputandum . profit and liberty are the two things which most of all they are taken with , and good reason too , because the first is gotten with great care , pains , and hazard , and the last was obtained with much difficulty , treasure , and blood ; yet , for all this , those who have means , are rich and ●umptuous in their houses , for this they have learned by communication with other nations . a thing wherein they are much to be blamed in , is , their being over indulgent to their children , by whom they suffer to be called thou and thee , injurious language , and several other abuses of that nature . above all ▪ let strangers , specially those who live under monarchies , be very careful of two things , the one not to blame that form of government setled amongst them ; for it sutes better with the temper of the people ; neither is it fit for particular men , specially strangers , to talk against a government instituted by the advice and contrivance of judicious and understanding men , and continued by the wisest and ablest men that have been and are there still , much less , if a man receiveth protection from it , as all strangers do ; even it is not safe , in case any thing was wanting , or amiss in 't ( as often it falls out in other places ) to tell his mind about it , because innovations are lookt upon as dangerous to states , and with such discourses are fomented : but the second thing i would have strangers there to beware , is receiving principles contrary to that form of government which is setled at home , for fear of causing of disturbances , and let them consider the same reasons , why monarchy at home should not be altered , as i used , why those countreys should continue in a way of republick . this i would have the more to be minded , because of the danger there is of receiving such impressions , and corrupt principles in relation to the authority one is born under . this i speak , not only as to the republick chiefly democratical , as holand , but also as to those which are wholly aristocratical , as venice . the cause of troubles in nations , hath usually been either the eager desire of the nobles to command , or else the violent love of people to their liberty , which principles the minds of both sides being once possessed with , every one driving on his way , rentings and disturbances are unavoidable , and truly in such a case the parties are often so blind , that to avoid a present inconvenience and distemper , they fall into a greater and more dangerous disease , as it fell out in rome , when the nobles and the people being grieved , the one at the tribunes , and the other at the consuls , which were ballanced one by another , they abolished them all , and set up the decemvirs , whose little finger was heavier than either consuls or tribunes ; and certainly when divisions in states cause such courses to be taken , there are all dispositions in the world to tiranny ; for when one of the parties sets over himself a daring ambitious man of interest , he makes use of that party to destroy the other , which being done , he hath so fortified himself , that it will not be difficult to usurp over the rest . thus if the nobles be destroyed , the people having none to fly to , must submit , and be kept under . appius the decemvir had such a fair occasion , if he had had the wit to make use of it ; for the people being confident he would bear his interest against the senate , chose him ; but he , instead of making use of this popular favour to undo the nobles , begun to oppose the people who had raised him to that dignity , and complyed with the senate , who were all his enemies ; some because they had the same ambitious designs as he , and all because they lookt upon him as a creature and the head of the people : they , who came after , and had the same designs , took a wiser way to bring them about . marius being chosen by the people , and sylla by the senate , stook to their principles , and to those by whom they were to raised ; and when these divisions were come to the greatest height , and the great revolution which not long after befel the republick , was hanging over her head pompeius for the senate , and caesar for the people , did the like ; for though pompeius had the worst of it , the nobles stood to him as long as they were able , and when they had no other way , they murthered caesar in the senate ; whose steps being followed by his nephew octavius , augu●tus gave the mortal wound to that party , by the overthrow of brutus and cassius , and he set himself over all the people , and so reduced the government to a single person , which may be pompeius or his sons had done if they had had the better on the other side . something of this is also to be observed in monarchies , where also are the different interests of the nobles , and of the people , which to balance is the princes interest , and not to suffer one to be destroyed by the other ; the nobillty indeed are the props and pillars of a throne ; but the barons war , and some outlandish examples , shew that they are sometimes the scourge of it and within these very few years , we have seen a king of the north make use of the people to bring down the power and authority of his nobility . that government is certainly the most happy , and the likeliest to last , where the nobility encroacheth not upon the liberties of the people , nor they on the prerogatives of the nobles : therefore if a traveller be from amongst the nobility , so as to have right to hope one day to sit amongst the noblemen , let him not learn ambitious and tyrannical principles , when he hath been in poland , and other places , where the common people are no better than slaves ; or if he be born amongst the common people , let him not be so desirous of a full liberty , such as he hath seen in holand and other places where the supream authority lies in the people , so as to scorn when he cometh home , to yield respect , and that obedience , which according to the law and customs of his countrey is due to the nobility and gentry ; for a noble who makes a stay in poland , and a commoner in holand , finding those governments suitable to their quality and inclination ; by the influence of the climate , customs and conversations with people , will be affected to 't , and sometimes desire it should be so at home , which desire upon occasion , will proceed to action , and strivings to setle it there . what i said of the manner and customs of holland , almost the like i may say of those of the rest of the vnited provinces , all having the same general way of government , so i may almost say of those spanish countreys which are near them , as to manners and customs , having all formerly been under the same soveraign , though those under spain , have a mixture of fashions , by reason of their constant communication with that nation , as have with the french those of artois , hainault , and others , which either belong to the french , or are their very next neighbors , which customs by degrees and succession , are introduced . now what i say , is not as to their laws and government , which i know are different and particular to some provinces ; but i speak in matter of society , conversation , and manner of life , which , as the language , are near alike in all the low countreys , which being so nigh to us , their temper is the better known to every one here , and 't is less necessary to insist upon 't as much as on countreys more remote . when a traveller hath seen most of all the curiosities of those parts , which for the most part consist in fair and strong cities , i will have him to come to paris , there to re-collect what he hath seen and learned in all his travels , and to perfect himself in his exercises , and take his last stamp before he comes home . i had said , that from hambourg or lubeck some go into sueden and denmark , onely to see the former , being for the most part a barren , vast , wild country , in comparison of the southerly parts of europe , there is no pleasure , nor hardly profit to travel in 't . stockholme , where the court resides , is to be seen . vpsal , an archbishoprick , and the seat of the primate of sueden , where is also an university . gottemburg also a great way from thence , where sometimes the states or diet use to meet ; but chiefly one must see the copper mines , of which there is much . so that tilly used to call gustavus adolphus the copper-smith : there are half crowns , and five shilling pieces very big , insomuch that i have seen some countrymen carrying few of them upon the shoulders with a stick passed thorough a hole made a purpose , and with this sort of coin are made their ordinary payments , so that if sometimes one is to receive but or l. worth of english money , a horse doth either draw or carry it ; the best lands of that crown are now what the last king but one conquered in germany , and what the last got from the danes in schonen , holand , and bleking , in the former whereof is a good and convenient harbor , called landscroon : in fine it is a brave and warlike nation , which stands too much upon the nicety of honour , as they take it to be ; so that if one hath in the least received an injury from another , he must fight him , or else he would be branded for a coward , unfit to come into any gentlemans company , and lay upon his reputation a perpetual blemish and note of infamy . i have taken notice that most gentleman of that nation , when they are abroad ; follow their exercises well , and succeed therein . of denmark i have little to say ; ( that kingdom ( except what they have in holstein and iutland ) consisting all in islands , which indeed are more plentiful and better country than sueden ; there are several little ones , as longland , loyland , femeren , and funen , bigger than all these , whereof the chief place is odensea , but the greatest and best of all is sealand , whereof copenhagen is the metropolis ; elsenore is on this side the sound , and cronenberg castle is the strongest place of all those parts ; upon the same island are also roskildt and fredericksburg , all worth seeing more or less : the temper of this nation in some things is like the suedish , but more high and lofty , though upon account of state there be an antipathy between the two nations , for the kingdom , which was elective , is now become hereditary , and the nobility hath lost the priviledge of choosing them a king ; for the late king , after the suedish war , took an opportunity of his standing army , to bring this to pass , with the concurrence of the commonalty ; but as these places are not much visited by strangers , except in case of ambassadors , or upon the account of trade , for the sound is the inlet into the baltick sea , i will forbear any longer speaking of it . from sueden and denmark strang●rs come back usually to hambourg and lubeck . something too should be said of spain and portugal , the former i have spoken of elsewhere ; the other is a kingdom lying south-west of spain , * along the sea coasts , their language is the same , except some few words , and some difference in the pronunciation ; there is an antipathy between the two nations , grounded upon the interest of state. after the death of king don sebastian in africa , philip ii. of spain , took possession of that kingdom , a●d was kept by philip iii. his successor , and by philip iv. till the year . for that kingdom took the first opportunity , and withdrew from the spanish yoak , to yield obedience to the right owner don iuan , duke of braganza , the design being managed by the wisdom and courage of his wife , of the spanish illustrious family of medina sidonia , assisted by some prudent and loyal persons of quality , who contributed much to bring that design to pass , and to make use of the general disposition of the nation to a revolution ; portugal and the algarves , are not of any great extent , but that king is potent in a●rica and the east-indies , where they made considerable conquests , and drive a great trade , goa being one of the most merchant cities of all those indies ; they understand well the art of navigation , whereby that kingdom is much enriched ; there are not many strong , or otherwise considerable towns , braga , braganza , porto , coimbra , eluas , &c. are the chief , but lisboa or lisbon , is a good and rich city , the metropolis of the kingdom ; it hath some things of the spanish temper , but not altogether so slow ; there are not many strangers there , except those who are in the service of the crown , merchants , and some attending on foreign ministers ; for gentlemen who travel to see the world , and improve themselves , make no long stay there , but onely do go there , for in a short time one can see the chief things there : in it , and in spain i was about ten months . but now i must speak of other things . after our travellers are come to paris , have refreshed themselves , and made fashionablecloaths , the next thing must be to take masters of exercises ; to be perfect therein ; let them at leisure see every thing they did see before , and more too , and thereupon make exacter observation ; such are the court , and all publick pleasures and solemnities performed therein , whether it be hunting , general musters , balls , plays , &c. they must renew good former acquaintance , make what new ones they are able , specially with men of virtue and quality , with virtuosi and other wits of paris ; they ought to get an exact information of the whole court , and of great persons of the kingdom , whose authority and power therein is very great ; this gives a great light to understand the constitution and interests of states ; which is a thing i could desire them to mind , and be well versed in ; to this effect , they must find ways handsomely how to be acquainted with the ministers of those princes and republicks , in whose dominions they have been , and of others too ; which will come in by degrees ; from them they can hear news of what passeth all europe and world over , learn wisdom , and the grounds of policy ; for though they will not acquaint one with their secrets , yet the continual course of affairs , being apprehended well , will teach one very much ; also sometimes they reason upon things , and give their opinion about them . besides this , paris affords a great variety of good company , wherein much is to be learned , so that six months at least can well be bestowed there , and whole years too , if one can and hath a mind to stay , and yet loose no time . the languages he hath learned in his travels , i would have him not to forget , but rather to practice upon all occasions , both by reading and speaking , for they are accomplishment for any gentleman , and qualification necessary to a statesman , or to any employed in publick affairs : he will also do well , if possible , to understand the peculiar way of speaking of other nations : as for instance , here in england we speak much between the teeth ; for when the letter h is pronounced after a t , the tongue lies between the teeth , which else are close for the most part : the french speak with a whistling of the tongue : the italian with the lips : the german with the throat : and the hollander with the nose . these differences are easily perceived by those who have any skill in those languages , and to give an instance of the two last , the german and the hollanders , between which two there should be the less difference , because this last is but a dialect of the former ; yet when one is come from germany as far as colen , he will find this difference very palpable . they also who are critical upon languages , do find that they are adapted to subjects ; for upon certain matters , some are more energetical and significative than others ; for not to speak of the hebrew , greek , and latin tongues , which i mentioned before , and are called dead tongues , the spanish is called senatoria , for grave senators ; the french oratoria , for orators and courtiers ; the italian amatoria , for gallants and lovers ; the high dutch martialis generosa , for generous soldiers ; the polonish martialis ferox , for wild and barbarous ones ; the suedish nugatoria ; for trifles and trivial things ; the danish ploratoria , weeping ; and the low dutch mercatoria , for merchants , and now i am upon this subject , it will not be amiss for me here to insert a character of some nations , out of which a traveller may receive some lights and directions how to behave himself when he comes amongst them , which hath a relations only to the generality of the people , and doth no way reflect upon the superiour powers over those nations , whose governments , councils , and ministers , i confess to be much above all such kinds of observations . in affection . the french loveth everywhere . the spaniard very well . the italian knows how to love . the german knows not how to love . in behaviour . french courteous . spaniard lordly . italian amorous . german clownish . in body . french hath it manly . spaniard so , so , italian indifferent . the german tall . in buildings . french build conveniently . spaniard meanly . italian stately . german strongly . in cloaths . french inconstant and changing . spaniard modest . italian poor . german mean. in colour . french like a chesnut . spaniard black . italian brown . german white or readish . in conversation . the french jovial . spaniard troublesome . italian complying . german unpleasant . in councils . french hasty . spaniard wary . italian subtle . german slow . in courage . the french as an eagle . spaniard like an elephant . italian as a fox . german as a bear. in dancing . the french danceth . spaniard walketh . italian vaults . german walloweth himself . in diet. french delicate . spaniard sparing . italian sober . german loves to drink . in favours . french forgets good and evil . spaniard rewardeth all . italian ready to do good but revengeful . german doth neither good nor evil . in gaming . the french ventures all . spaniard makes a good shew with a bad . game . italian takes exceptions . german is often cheated . in laws . french hath good laws , but observe them not . spaniard hath excellent laws , and observeth them rigidly . italian hath good laws , but is remiss in the observation . german hath laws which are so , so . in learning . the french knows a little of every thing . the spaniard hath a deep learning . italian like a doctor . german like a pedant . in looks and meen . french looks like one inconsiderate , and is often so . spaniard like a wise man , and often is so indeed . italian looks giddy-like , but is wise . german hath seldom good look or meen . in love. the french giddy and inconsiderate . spanish boaster . italian noble . german gross and rustical . in making love. french diverts his mistress . spaniard adoreth her . italian serveth her . german bestows gifts upon her . in contempt of love. french hasty , offends his mistress . spanish proud , slights her . italian discreet , complains of her . german rude , asketh for what he gave her . in magnificence . in france consists in the court. in spain in her arms. italy in churches . germany in her princes . in plays . french pleasant and merry . spanish serious . italian buffoon and jester . german unpleasant . in pride . the french commends every thing . spaniard praiseth none but himself . italian despises that which deserves it . german is no boaster . in promises . french light . spaniard deceitful . italian advantageous . german true and faithful . in religion . french zealous . spaniard superstitious . italian ceremonious . german indifferent . in secret. the french tells every thing . spaniard is very secret . italian saith not a word . german forgets what he was told . in speech . the french sings . spaniard speaks . italian acts the comedy . german howls . again . french speaks well , but writes ill . spaniard speaks and writes little , but well . italian speaks and writes well . german speaks little , but writes much . in temper . french jester and injurious . spaniard grave and respectful . italian pleasant and jealous . german lofty and fantastical . in wit. french hath it all the body over . spaniard in the head . italian in the arm . german in the fingers end . concerning husbands . in france companions . in spain tirants . in italy goalers . in germany masters . concerning women . in france ladies or drudges . in spain slaves . in italy prisoners . in germany housewifes . of servants . in france masters . in spain subjects . in italy respectful . in germany companions . of horses . in france good for every thing , or for nothing . in spain noble . in italy handsome and good . in germany dull and heavy . in diseases . the french subject to the p — the spaniard to the kings evil. italian to the plague . german to the gout . some compare the french to a flea . spaniard to a — louse . italian to a punaise , a bug. german to a louse . as there is no rule without exception , so in every country some are of a temper different from what is here represented ; but as sometimes denomination is made from the greater , other times from the better part ; so here are expressed the vulgar imperfections , and the particular good qualities of the better sort ; and i● one and the same countrey , men of all these different tempers may be found out . to this i must add some particular advice and instructions for a traveller how to order himself when he is beyond seas ; for he can never be too much warned of what he must do when he is abroad , and what i am to say , i believe will do him good , at least i am sure can do him no harm , o traveller , whosoever you are , pray take notice of the following advices . so order and regulate your time as to have certain set hours for every thing you are to do . imprimis venerare deum . forget not morning and evening to ask god that which is necessary for your soul and body , nor to give him thanks for favours received from him . heathens themselves can say , à iove principium , à iove sinis erit . follow wise solomon's council , to remember thy creator in the days of thy youth , and you know king david saith , the fear of the lord is the beginning of wisdom . apply your self to the reading of holy scriptures , which is able to make you wise unto salvation ; it will afford you lessons whereupon to settle your faith , and convince the adversaries thereof ; besides this , it will furnish you with precepts and examples of morality , history , politicks , and other things necessary to knowing men : in a word , it will teach you to live in this present world , soberly , justly , and religiously that is , to perform your duty in relation to your self , your neighbor , and towards god. observe an order and method in the reading of it , every morning you may read a chapter in the old testament , and another in the new , and do the like every night ; so in time you may read it all . in a special way i commend the prophecy of isaiah , the psalms of david , and above all the proverbs of solomon , and his book called ecclesiastes , ( wherein is contained much of divine and humane wisdom ) the gospel according to st. iohn , the epistle to the hebrews , and the eighth chapter to the romans . yield respect and attention in reading of it , and have a design of being instructed thereby , rather than to cavil and take exceptions thereat . verini disticha , catonis disticha de moribus and les quatrains of pybrac in french ; deserve to be read . apply your self to history ancient and modern in particular ( as to this last ) to that of the most considerable countreys of europe , beginning with that of england , which to you is the most necessary . history is the eye of times , and the ground of policy ; it shews wherein great men , and others , have done well , and wherein they have failed . do not neglect reading the gazettes ; for although they contain many trifles and false things , yet they give the ground of history , and will acquaint you with the most considerable places and persons of these times . as much as in you lies , lodge in the house of honest people , and of good report , whose conversation may be beneficial to you , and where you be not exposed to cheats , and unnecessary expences . make acquaintance with men of parts , and virtuous : be civil to all , but familiar with few . see what curiosities , whether ancient or modern , are in places you stay at , or as much as you can in or about those you go by ; but above all endeavor to know , and be acquainted with men learned or famous for any thing whatsoever . when you stay in any place , be sure ever to learn one exercise or other of those you are most inclined unto , and wherein the masters are esteemed able men : in the mean time there are those exercises , which to you ought to be only a sport and recreation , but others there are which in earnest you ought to apply your self to , such are things instructing your judgement , and solid as sciences , and some arts , which you must make your study of , but fencing , dancing , and the like , should be onely the accessory which yet you ought not to neglect , because not only you get thereby outward accomplishments , but also you see company in those schools , and thus avoid idleness the mother of vices . endeavor to get the language and manners of the country you are in ; to that effect inform your self of every thing , though it 't were intrigues of the neighbors , and interests of families ; strive to be acquainted with the chief persons of the place , and to get into their friendship ; for not only you will learn from them , but also receive good offices and services upon occasion . speak your mother tongue as seldom as you can , and not at all if it be possible . when you come into a serious company , speak little , and to the purpose , and be sure not to interrupt the discourse of any man : take heed you say nothing whereat people present or absent may justly be offended , chiefly if the absent be friends of those who are present . in matter of humane society , one of the best rules that can be given , is to consider men in relation to us as either our friends or our enemies , or strangers ; that is , indi●ferent to us , and we to them , neither friends nor enemies ; as to friends , we must so live with them as being possible for them to become our enemies ; that is , we must not too much trust nor so unbosome our selves to them in every thing , for fear we should hereafter have reason to repent of it ; with our enemies we must live as with those for whom it is not unpossible to become our friends ; that is , to keep such measures , and bridle those violent effects of our hatred , which might happen to render enmity unreconcileable , with strangers we must so live as to endeavor to make them to be our friends , and avoid to have them to become our enemies . sis quod vis haberi , saith socrates . be indeed what you would be accounted to be ; will you be thought to be an honest man , you must really be so . do nothing against conscience , honour , or decency ; avoid gaming , ( except sometimes for company , and out of compliance ) drinking , and the company of dishonest women : forbear also , if you can , falling in love with virtuous maids or women ; for when a man engages too deep therein , he is often brought into great straits and difficulties , which hinders him from doing any thing , and puts him upon many extravagancies . yet i advise you all the while you are in france , to frequent the company of women ( when it is no hinderance another way ) because one is polished and civilized in their company and conversation , and the desire a man hath to please them , makes , he observes himself in his cloaths , discourses , and actions , better than else he would do ; their company gives some confidence necessary to a young man ( provided it recedeth not from modesty , or doth not degenerate into impudence , ) in fine , that inspires civility , sweetness , and complacency , which are all qualities necessary to a gentleman . speak not about matters of religion with those who are not of yours . speak with respect of princes and ministers of state ; or at least speak not ill of them , chiefly of those within whose dominions you are ; but ab●●e all , of your own prince , or of those who are about him , for fear they hear of it , and at last be avenged of you . say nothing but the truth , but do not always speak it ; for there is time and place for every thing ; and be careful not to discover the bosome of your heart to those you do not know , or when there is no necessity to do 't . be just to all , and according to your power and abilities , charitable to those who deserve it . in every action of yours , consider that god sees and hears every thing ; and do nothing in private whereat you might be ashamed in publick : often god brings shame on those who are afraid of that more than of his name , — quicquid agis prudenter agas & respice sinem . declare your secret to him only whose fidelity and discretion you had great trials of , rather mistrust the world ; distrustfulness is the mother of security , but take heed not to express it ; for nothing is so disobliging as that . in discourses about indifferent things , never gainsay what another tells , except you be concern'd therein , or your opinion be asked thereupon ; and then speak with as much gentleness and civility as you are able ; and if ever you are brought to a dispute , let it be carried on by strength of arguments , and not by number of injuries . in many things , audi , vide , tace , hear , see , and hold y●●r peace ; for , saith cato , — nulli tacuisse nocet , nocet esse locutum . promise nothing of importance without deliberation , and except you have a mind to perform it ; for you are free not to promise , but when you have done it , you are engaged to perform what you promise ; express it clearly and plainly , for fear people should think you promise more than you do . it is not enough for you to study the fashions of a country , except you ●reduec them to a practice ; because you will thereby become more acceptable to the people , and insensibly learn to know all manner of tempers , and agree therewith : do the like with the several companies in those countreys ; endeavor to be serious with those who are such , and merry when you are with men of that temper ; you must also sute and fit your self to the subject of the discourses , serious when you speak of serious things , and jovial when you speak of merry ones . remember how the manner of doing or saying things gives them a great deal of weight ; so if you oblige one handsomly , thereby you lay a double obligation upon him . one said of old , that to grant a man a favour with a frowning look ▪ or hard words , is to give him bread full of stones . let not your hat stick on your head , for civility winneth the heart ; and according to the rule of morality , honor est magis in honorante quam in honorato . when you do any thing which seems to put one to the least trouble and inconveniency , though only you passed your hand before him ( which often happeneth at table ) ask him permission to do 't , or pardon when you have done it ; and if ever you expect from others to receive respect and civility , you must give them some with advantage ; for one hand washeth another , and never stand who shall begin ; even in places where the order of the world gives you the hand , take it with so much discreetness , that though it be your rank , it may appear you rather receive it from the civility of him who yields it . the character of a worthy gentleman is not only not to suffer , but also to do no wrong , and express his repentance when he hath done any ; but upon some occasions , it must be endured when it cannot be cured , nor hindred , at least without danger ; and in such a case , you do well not to seem to take notice of it ; for if you did , you will be obliged to resent it ; whereupon you would make your weakness and want of power be seen , or else you would be suspected being a coward . make not only acquaintances , but friends also , and get as many friends , and as few enemies as you can ; often one enemy may do you more harm than ten friends can do you good ; and friends do you no hurt when they have no occasion to do you good . disoblige no man , unless you be forced to 't , or receive thereby some considerable advantage ; yet still let it be seen to be against your mind ; and when you are so unhappy as to be forced thereunto , do it in the most mild and gentle ways that are possible to you , still expressing the trouble you have thereat . as much as in you lies , avoid the company of quarrelsome insolent , persons , and given to drink , for fear of becoming such as they are ; from wolves one learns to houl , or at least thereby you shall get a bad name , dimmi con chi vai , ch'io te dirò queli ' che tu fai , say the italians , tell me what company you keep , and i can tell you what you are doing . now vices cause men to be hated and slighted of god and men. despise no man , and condemn nothing slightly , but upon good grounds ; and when any one is ill spoken of for some bad action laid to his charge , if it be as probable he hath not done it , as that he hath done it , charity obliges you to believe the best ; therefore be more apt to believe good than evil about another . speak not evil of any man within his hearing in whatsoever language , for fear he doth understand you . try all things , saith the apostle , and retain that which is good : by all good and lawful means , endeavor to get and deserve the esteem of honest men ; and if it were possible , of all the world. do not imitate those who are so given to jesting , as trouble not themselves about what they say , who have rather to loose much , and be exposed to dangers , than forbear telling of a jest when it comes into their head : that kind of people careth not for the displeasure they cause to others , nor for the wrong they do to themselves ; for at last it falls on their head . take well all advices given you , and return thanks to the givers , specially if they be of the number of those whom you take to be your friends ; then mend , and be the better for 't ; if not , learn thence to know the envy and malice of some , and the ignorance of others ; ever taking well that which is told you with a good intent , and ( at least seemingly ) that which is on the contrary : what natural defects you know to be in you , strive to mend and master . who can be long without a looking-glass to see what is amiss in ones face ? they who tell us of our faults , are the looking-glasses of our actions , which now and then are necessary to us . all civilized persons are agreed , that civility is every where to be practised . but the manner and customs of doing it are different , according to the countreys ; therefore get of them as exact an information as you can when you are upon the places . when you are setled in a place , every day be reading some good latin book or other , nulla dies abeat quin linea ducta supersit , and when you read good authors , never forget to take notes of what doth deserve it . to benefit your self with what you have seen , heard , or read in the day time , be sure to have a table-book or other paper-book to set down that which is remarkable in 't ( and this you may do thorough your whole journy ) and every night before you go to bed ( specially if you make abode in a town ) take an hours time to call it to your memory , which will much be helped , and make a greater impression upon 't , if you have time enough to meditate and make reflections on 't . i would also advise you every day to learn something by heart ; for that exerciseth and strengtheneth your memory , and is no burthen to you . before you leave a place to go to another , specially if this last be remote , endeavor to find the company of one or two honest , civil , and sober gentlemen , which will make your way more safe , pleasant , and comfortable to you . another thing ought to be done before you leave a place or country , which is to buy some of the best and most curious books in that language ; by these means you will have the newest and best of what books are in europe ; and being come home , you will have wherewith to entertain your self , and keep from forgetting what languages you learned in your travels : in the mean time observe that in every country , for the generality of authors , there is a genius particular to something ; as for instance , italians write well in politicks , the french in memoires and romances , &c. it were well also to have the names and pictures of the prince , and of his ministers or other magistrates , specially ( this last ) when you are within the dominions of a republick , with the names of men famous in one profession or other , whether of sciences or arts , as are divines , mathematicians , picture-drawers , architects , musicians , and the like . remember how difficult it is to find again occasions when once they are lost , and time lost can never be recovered ; therefore whil'st you stay abroad , use your utmost endeavors to fit your self when you are come home to serve your king and country . let there be a rule and a resolution in every thing you do , that is , have reasons for every thing you do , and be not fickle when you resolve upon something ; and if , as i said elsewhere , you have a good disposition , inclination , application and direction , you need not doubt , with the grace of god , of a good success in your undertakings . a gentleman will be much the better by the knowledge and practice of these things , which are universal truths , not tyed to any time or place , directing him how to get knowledge and wisdom , if he inclines and applies himself to it for the time he is abroad , which being expired , he must prepare to come home , having got a good stock of learning , prudence , experience , and of books , necessary not only to preserve , but also to improve it ; upon his leaving paris , he is to take leave of the chief of his acquaintances , and of all his friends , returning them thanks for their civilities , desiring them to continue their love to him in his absence ; and of some particular , he may ask leave now and then to trouble him or them with a letter , and vouchsafe from time to time to answer thereunto . thus when he is at home , he will have news of what happeneth abroad , and by this correspondency , he may more and more be informed of affairs , the sooner , and from good hands ; hereby also he can oblige any one of his friends when they go over , commending them to those he hath beyond seas . as soon as he is come over , let him exactly observe himself in what he saith or doth ; for the eyes of most that knew him will be fixed upon him and according to the opinion which at that time people conceive of him , whether good or bad , so he is like to be esteemed as long as he liveth ; a man whose reputation is setled , may do many things , and never be thought the worse for 't , because men have a good opinion of him , which if those who have bad repute should do , they would be condemned and cryed down ; it is usual to think well of those we love and honour , so on the contrary of those we care not for ; when the person is acceptable , what he doth pleaseth us , but when we have a prejudice against him , we dislike every thing he doth : and indeed , 't is strange a thing , yet true , that we should so much depend on the opinion of others ; to obtain it generally , one must be not only prudent , but also very ●ortunate ; and yet for all this , such is the variety of mans mind , and they so differ in their opinion , that nequidem iupiter omnibus placet , saith one , god himself doth not please all men : therefore this universal approbation being so hard to be obtained , one must be content with that of the best sort , and with the testimony of his own conscience , not minding the envying , jealousie , hatred and other principles , which several men in the world are actuated by . seeing then how necessary it is to get into the good opinion of the world , and how difficult to be obtained , one must be the more wary and careful , and labour the harder for it , specially at home the place of ones settlement , where he is to give a tryal of his parts , abilities , and improvement in his travels ; which being known , he will be cryed up in his country , considered at court , and respected every where , which will last as long as his life , in case , he abuses not that love and favour of men : but in case it should happen with him as it doth with some , who learn no good , but all the evils and vices practis'd beyond seas , and who are not a jot the better for their travels , having only lost their time , and mispent their monies ; to such we might apply the story of the ass , which having left his ordinary pasture to go into those that were more remote , and having been there for a considerable time , at last being come back , he lookt about and stared , and made much ado , expecting from those fellows he had left , a great respect and admiration ; which being deny'd him , he expostulated the case with them , saying , he had been very far , and had seen many things . that may be , said others , but still you are the same you were , an ass when you went , and an ass now you are come back ; with this difference , that at that time you were a little one , and now you are a great one , your ears being grown much longer than they were at that time . so it had been better for some gentlemen not to have travelled , because they come home worse than they went. socrates told one who asked him why he was not the better for all his travels , quid miraris , nihil tibi peregrin●tiones prodesse cum te circumferas ut animum possis continere , prius corporis tui fugam siste , aegri animi est ista vagatio : like a patient who lies abed restless , he thinks , but is mistaken , to be the better with often changing place ; so with some , disquietness of mind , is often cause of travelling ; to such seneca faith , animum debes mutare non coelum : licet vastum trajeceris mare térraeque urbesque recedant , sequentur te quocumque perveneris , vitio . one ought to change mind and manners as well as climate and country . horace spoke wisely upon this subject , and to the same effect as the former . but he who travelleth with prudence and discretion , will mind his benefit and reputation , the content of his friends and relations , and the service of his king and country , which by all good , lawful , and possible means he will endeavor to procure and promote , but how , and by what means this may be effected , 't is a sufficient matter for another book , and a particular treatise . finis . histories , and other curious discourses , fit to be read by young gentlemen , all printed for , and sold by iohn starkey in fleet street . . the voyages and travels of the duke of holsteins ambassadors into moscovy , tartary , and persia , begun in the year , . and finished in the year . containing a compleat history of those countreys . whereunto are added the travels of mandelslo , from persia into the east indies , begun in and finished in . the whole illustrated with divers accurate maps and figures . written originally by adam olearius , secretary to the embassie . englished by i. davis . the second edition , in folio , price bound s. . the works of the famous nicholas machiavel citizen and secretary of florence ; containing the history of florence , the princ● , the original of the guelf and guibilin , the life of castruccio , castracani ; the murther of vitelli , &c. by duke valentino ; the state of france , the state of germany , the discourses on titus livius ; the art of war the marriage of belphegor . all from the true original , newly and faithfully translated into english. in folio . price bound s. . the history of barbadoes , st. christophers , mevis , st. vincents , antego , martinico , monserrat , and the rest of the caribby islands , in all twenty eight : in two books ; containing the natural and moral history of those islands : illustrated with divers pieces of sculpture , representi●g the most considerable rarities therein described . in folio . price bound s. . the history of the affairs of europe in this present age ; but more particularly of the republick of venice . written in italian , by battista nani cavalier , and procurator of st. mark. englished by sir robert honywood kt. in folio , price bound , s. . the present state of the ottoman empire , in three books ; containing the maxims of the turkish politie ; their religion and military discipline . illustrated with divers figures . wr●tten by paul ricaut esq late secretary to the english ambassador there ; now consul of smyrna . the fourth edition . in octavo , price bound . s. . the memoirs of philip de c●mines , lord of agenton ; containing the history of lewis xi . and charles viii . kings of france ; with the most remarkable occurrences in their particular reigns from the year ● . to . revised and corrected from divers manuscripts , and ancient impressions . by denis godsrey , counsellor and historiographer to the french king , and from his edition lately printed at paris . newly translated into english. in octavo . price bound s. . a relation of three embassies , from his majesty charles ii. to the great duke o● mosoovy , the king of sueden , and the king of denmark . performed by the right honourable the earl of carlisle , in the year . and . by an attendant on the embassies . in octavo ▪ price bound s. . il nipotismo di roma , or the history of the popes nephews , from the time of sixtus iv. . to the death of the latepope alexander vii . ▪ written in italian , and englished by w. a. fellow of the royal society . the second edition . in octavo , price bound s. . a relation of the ●iege of candia , from the first expedition of the french forces to its surrender , the th of september , . written in french by a gentleman who was a volunteer in that service , and faithfully englished , in octavo . price bound s. . an historical and geographical description of the great country and river of the amazones in america ; with an exact map thereof . translated out of french. in octavo . price bound s. d. . the secret history of the court of the emperor iustinian . written by procopius of caesaria . faithfully rendred into english. in octavo . price bound s. d. . the history of the late revolutions of the empire of the great mogul ; tegether with the most considerable passages for five years following in that empire ; with a new map of it ; to which is added , an account of the extent of indostan ; the circulation of the gold and siver of the world to discharge it self there ; as also the riches , forces , and justice of the same ; and the principal cause of the decay of the states of asia . by monsieur f. bernier , physitian of the faculty of montpelier . englished out of french by h. o. s●cretary to the royal society . in two parts . in octavo . price bound s. . the history of france under the ministry of cardinal mazarine , viz. ●rom the death of king lewis xiii . to the year . wherein all the affairs of state to that time , are exactly related . by benjamin priolo , and faithfully englished by christopher wase gent. in octavo . price bound s. . the history of the twelve caesars , emperors of rome . written in latin by c. sue●onius tranquillus . newly translated into english , and illustrated with all the caesars heads , in copper plates . in octavo . price bound s. . a new voyage into the northern countries : being a description , of the manners , customs , superstition , ●uildin●s , and habits o● the norwegians , laplanders , kilops , borandians , siberians , samopedes , zemblans , and islanders . in twelves . ●rice bound s. . the present state of the united provinces of the low countreys , as to the government laws , forces , riches manners , cus●oms , revenue and territory of the dutch. collected out of divers authors , by w. a. fellow of the royal society . the second edition . in twelves . price bound s. d. . the present state of the princes and republicks of italy . the second edition enlarg'd , with the manner o● election o● pop●s ; and a character of spain . written originally in english , by iohn gailhard gent. in twelv●s . price bound s. d. . the policy and government of the ven●●i●●● , both in civil and military affairs . written in fren●h by the sieur de it●liay ; and saithfully englished . in twelves . price bound s. . the voyage o● it●ly : or , a compleat journey thorough italy . in two part● . with the char●cter of the people , and a description of the chief towns , churches , palaces , villas , gardens , pictures , statutes , antiquities ; as also of the interest , government , riches , force , &c. of all the princes ; with instructions concerning travel . by richard lassells gent. who travelled thorough italy five times , as tutor to s●veral of the english nobility . opus posthumum . corrected and set forth by his old friend and fellow-traveller , s. w. never before extant . in twelves , price bound s. . a relation of the french kings late expedition into the spanish netherlands , in the years . and . with an introduction discoursing his title thereunto ; and an account of the peace between the two crowns , made may . . englished by g. h. in twelves . price bound s. . a collection of discourses of the virtuosi of france , upon questions of all sorts of philosophy , and other natural knowledge , made in the assembly of the beaux esrits at paris , by the most ingenuous persons of that nation . englished by g. havers . in folio . price boun● s. . a justification of the late war against the vnited netherlands . in two parts . illustrated with several sculptures . by henry stubbe . in quarto . price bound s. . the history of the government of venice , wherein the policies , councils , magistrates , and laws of that state are fully related , and the use of the balloting box exactly described . written in the year , . by the sicur amelott de la houscaie , secretary to the french ambassador at venice . in octavo . price bound s. d. . the rules of civility , or certain ways of deportment observed in france amongst all persons of quality , upon several occasions . faithfully englished . in twelves . price bound s. . the art of complaisance , or means to oblige in conversation . in twelves . price bound s. . the six voyages of iohn baptista tavernier , a nobleman of france , thorough turkey into persia , and the east indies , finished in the year , . giving an account o● the state of those countries . illustrated with divers sculptures . together with a new relation of the present grand signiors seraglio . by the same author . made english by i. p. to which is added a description of all the kingdoms which encompass the euxi●e and caspian seas . by an english traveller . never before printed . in eolio . price bound s. finis . notes, typically marginal, from the original text notes for div a -e * an italian book . notes for div a -e in the fourth dialogue of his republic . sam. . . * frantzius animal . hist. sacra , cap. . fol. . educatio mores facit & id sapit unusquisque quod didicit , &c. ait seneca . horat. lib. . ep . . * lycurgu● . valer. max. ipsa educa●io inter homines frequenter ma●orem vim excitat amoris quam ipsa generatio . plutarchus . horat. lib. . satyr . . quo semel est imbuta recens servabit odorem , testa diu . hor. l. . ep . . * prov. . . psa●m . . prov. . . psal. . . eccles. . . tim. . . prov. . . prov. . . hos. . . kings . . * experience shews how few become eminent for learning , of those who are born in a place wher● is an university if they stay in it . petrus lombardus , &c. * discursus . eph. . . jam. . , . socrates . eccles. . cor. . . john . . hor. lib. . s●t●r . . psal. . . rev. . . pet. . . † ars long a vita brevis . thes. . . * these two for comedies . cor. . . matth. . , , . hist. lib. . lipsius . the wars of cyrus , lib. . this is plutarch's observation against herodotus . yet born in pado● . pet. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fide sua , habak . . . psal. . and others . * acts . . † rom. . . john . . matth. . . cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pet. . . isa. . . prov. . . iuven. satyr . plutarch . valer. max. lib. . cap. . cicero lib. de tuscul. quest . lib. . cap. . mores animi ●equuntur corporis temperamentum . gal. * which to gain say , others have made this proverb , fronti nulla sid●s . ovid. rom. . . horat. lib. . od . . horat. lib. . ep . . ovid. chap. . . lib. . lib. de rep prov. . . prov. . . . disticha de moribus . horat. hor. l. . ep . . pr●v . . . notes for div a -e * romans sent their sons into grecia , to learn arts and sciences ; and into tuscany to be instructed in the mysteries of their reli●ion . though common use makes a difference between a tutor and a governor , yet i indifferently use both words , because the office is but one and the same , both tueri debe●t ; it is otherwise of a pr●ceptor . sam. . . james . , , . * without a h●arty application no man can master any thing that concerns the understanding . i do not say this to comply with the peevishness of those who are such , but i look on them asdistempered , and so would endeavour to cure them . angevin doux & ven●n . it is better to go to the fencing and dancing schools , than to learn at home . cato . l'estat de la france . having made an obscenous medal of pope innocent the x. with donna olympia , he was sent to the pazarelli , or bedlam , where he died . tim. . . isa. . , , . acts ▪ . monsieur de scudery . guarini , author of pastor fido had a daughter , who became debauched with the ●eading of his book . cato . est & fideli tuta silentio merces , horat. lib. . od . . trop parler nuit , trop grater cuit , saith the french proverb . lib. . cap. . prov. . . gen. . . ne te colladdes , nec te culpaver is ipsum ▪ saith cato . phil. . . juven . in the preface of my relation of italy . rom. . prov. . de arte poet. james . gen. . . chap. . chap. . chap. . chap. . from . to . prov. . verin . oddo antonio , duke of urbino , was killed by his people , for being too familiar with their wives , daughters , and sisters . horat. lib. . sat . . plutarch in apophtegmatibus . schaddai . prov. . hor. lib. . od . . yet not always ●rue . ovid. satyr . horat. seeing a man hath nothing but what he hath received , why should he boast o● it , even his necessaries , as cloaths , which make the greatest part of his pomp , though purple and scarlet were first upon the back● of brutes , or he is beholding to brutes for them . matth. . prov. . . tim. . . tim. . . luke . . mark . . judges . heb. . . pet. . . isa. . . james . , . dispunge & recense vitae tuae dies & vidobis paucos , quosdam & rejiculos apud te resedisse , seneca de brev . vitae . job . . psal. . . eccles. . ▪ gen. . . psal. . . psal. . psal. ▪ psal. . ▪ john . . cor. . ▪ pet. . . heb. . . ps. . . . some say dioge●es . eth. lib. . cap. . to do and suffer no wrong is the part of a gentleman : yet i would have him to know the point of honor consists in the practi●e of morals , and not only in shewing heart and courage . * domitian . dio cass. lib. hist. . machiavel . du plessis mornay . virg. in his book pietra dell ' paragons . the present war hath made some alteration in this . solon ordered this by a law. see my present state of italy . all three marshals of france sam. . , . sam. . , . felix quem faciunt aliena pericula cautum . the th part of this book doth speak of it . see my present state of venice ▪ a kind of boat ▪ dan. . . at present all germany is united with the emperor upon the account of the present war , which being ended , likely things will be a● before , coll●q . diversor . the present war hath made some alteration in this . * in the character of spain . this and some other things i s●y , ought to be diversified according to circumstances of time , places , and persons . some of these advices i have given elsewhere up and down , which i think fit to mention again in this , a● improper place . li. . epist. nequam cunque deus , &c. of education, especially of young gentlemen in two parts, the second impression with additions. walker, obadiah, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) of education, especially of young gentlemen in two parts, the second impression with additions. walker, obadiah, - . [ ], [i.e. ], [ ] p. [s.n.], oxon. : . reproduction of original in huntington library. attributed to obadiah walker. cf bm. errata: p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng young men -- education -- early works to . education -- england -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion of education . especially of young gentlemen . in two parts . the second impression with additions . oxon . at the theater ann. . the preface . it is not the design of this discourse to intrench upon any knowledg already disposed , and appropriated into arts and sciences , as they are at this time delivered ; but only to propose such things to consideration and use , as , lying scattered and in common , are less cultivated and regarded . for this reason 't is in vain to expect accurateness of method or stile ; but the first part is almost wholly writ in manner of essaies , the second of aphorismes : the stiles most free , loose , and unscientifical . the most useful knowledg is that , of a mans self : and this depends upon that more universal consideration of , quid homo potest ; naturally , and artificially : i. e. what abilities are in us originally , by the gift of god ; and what attainable by our own industry . and both these in order to knowledg or action . to advance this discovery , it is hoped that these papers may contribute some hints and steps ; whereby others may proceed to perfect the whole building . which who shall effect , or but considerably promote , shall perform a service as acceptable , as beneficial , to mankind . the perfecting of a young man in sciences and speculative learning is the business of so many books and persons ; that it seems superfluous to engage in that part of instruction . it was therefore thought more useful to furnish some rules and principles of active life ; as being that , whereto gentlemen seem more disposed both by their births , and general inclinations ; and whereto also little assistance could be expected from our ordinary speculations . i have therefore rather chused to gather up disorderly , and bind together , such scattered counsels and notions , as have occurred either in observation , or in some italian writers , not ordinary amongst us . if any person shall hereby be any whit forwarded toward the attaining the great end of his creation ; 't is all that is here aimed at . almighty god give success according to the riches of his goodness . amen . a table of the chapters . in the first part . chap. i. necessary to learning . . capacity . . instruction . . practise . the two last of which are comprehended in education . pag. . chap. ii. of the duty of parents in educating their children . p. . chap. iii. of the educator . p. . chap. iv. of the educated . p. . chap. v. general directions to the educator . p. . chap. vi. of ordering the dispositions and manners of the educated . p. . chap. vii . of frugality , or ordering his mony , and expences . p. . chap. viii . of the preservation of his health . p. . chap. ix . of the divers passions , inclinations , and dispositions of man , and the waies to rectifie and order them . p. . chap. x. of parts or capacities in general , and of their diversity , and how to be ordered and rectified . p. . chap. xi . of invention , memory , and judgment ; and how to help , better , and direct them . p. . chap. xii . breif directions for elocution . p. . chap. xiii . of bettering the judgment . p. . chap. xiv . of travelling into forreign countries . p. . chap. xv. of prudent chusing a calling , or state of life . . part . ii. chap. i. of civility . pag. . chap. ii. of prudence . p. . chap. iii. of prudence in conversation , and discourse . p. . chap. iv. concerning business . p. . chap. v. of servants . p. . chap. vi. of giving , receiving , and promising . p. . chap. vii . of prudence in acquiring emploiment , and preferment . p. . of education . chap. i. necessary to learning . . capacity . . instruction . . practice . the two last of which are comprehended in education . . that a man may attain perfection in any art , science , or virtue , three things are requisite . . a natural ability , power , or capacity . . art , or instruction . . exercise and practise . capacity consists . in fancy or invention . . memory . and . judgment , of which we shall speak at large hereafter . and these in several persons are very different . for granting , what some philosophers say , that they are originally equal in all men , as being the soul it self ; yet in reality , because every soul comes into a body endued with various dispositions ; and the organs , which the soul employeth , and are as necessary to the producing its operations as the soul it self , are not in all equally well-disposed , there ariseth great variety of capacities , and abilities : god almighty distributing these his gifts of nature to every one in what measure himself thinks fittest . . i know there are , who accuse the divine providence , as more niggardly or sparing towards men , then other animals ; which without teaching , know not onely what is sufficient for their subsistence , but some things also , which men learn by long imitation : as , to go , to swim , to express their passions and thoughts . yea and some manual arts , which are in us the effects of education , are in beasts the actions of sense , or instinct . but truely this complaint is without reason . for if we think impotency to be an advantage , and those creatures to be in the best condition who have least to do ; it is true that beasts are happier than men , and vegetables than animals . but if every thing be made for action , and the more able it is to work , the more noble ; if plus posse follows & argues nobilius & perfectius esse ; then is our condition infinitely the better ; as not only having more , but more various , more sublime , and more difficult operations . it is necessary for beasts to be born with haire , feathers , scales , or shels , because they had not the ingeny to make themselves garments ; which , to their very great convenience , they might alter according to the seasons : nor had they the knowledge of creating fire , building houses , and the like . nature furnished them with beaks , claws , and horns , because they could never arrive to find out a stone , to be melted and framed into all sorts of instruments and utensils . their knowledge ariseth no higher then of what is pleasant or painful ; they apprehend not convenient , or inconvenient ; just , or unjust ; happy , or miserable . god , as a master of a family , gives the servants their set salary , and employs them ; but his children he educates and instructs to command and dispose , not their own onely , but even the faculties of all the other : therefore were beasts to live by nature , but man by art. beasts were to be perfect at first that they might be presently employed , man by habits of his own acquiring . for beasts , besides their sustentation in this present life , were to expect no other recompense ; but man by his labour was to merit , and by wel-employing his abilities to inherit a reward , and that eternal . he made indeed no creature , which he endowed not with sufficient abilities for the uses of their creation : and most also with a power to better and advance them by assiduous practice ; but the end of all inferior creatures was comprehended in their actions of life , for the conserving , and propagating that : but man he created capable of a supernatural employment ; of a life to be continued infinitely beyond and above this small moment ; and of operations sublimer then providing for the belly . and therefore he adorned him with faculties accordingly ; an ability to discern betwixt good and bad , virtue and vice ; reflection upon his own actions ; an understanding capable to know and comprehend the whole world ; and more then that also , to be present to all past , and future , as well as present things ; to multiply a small inconsiderable proposition to infinity ; and to know him who exceedeth all knowledg . . nor are these faculties even in infants ( tho imperfect ) altogether obscure . for as soon as they have strength ( with which beasts are born ) they do more then beasts ; they exert greater testimonies of natures bounty , framing in themselves human actions , whereas beasts work only according to their own kind . for even the nobler faculties shew themselves betimes ; fancy in imitation of others ; memory in retaining what is imitated ; and judgment in selecting certain actions , and parts of actions for their imitation , which are the principles and manner of all learning . i deny not , but sometimes there is such an impotency , or defect in the organs ( which also i doubt not most frequently , if not alwaies , to be a disease , and often curable by a discreet physician ) as renders the subjects , according to the degrees of the indisposition , unfit or uncapable of any instruction ; and that all labour bestowed upon them is lost : or at least so unapt are they , as it is not tanti to employ so much industry as is requisite to render them , indifferently , like other men . neither is this exact difference of capacities alwaies ( in childhood especially ) so easily discerned , as it may be with conversation and tryal . let the educator therefore think himself to be but as a midwife , who cannot bring forth a child , where there is none ; but where there is , can assist the birth , though the mother be sickly , and the child infirm . and as it is loss of labour to sow where there is no soil ; and as where the parts are meaner , the greater measure of cultivating by instruction and practice is requisite ; by which even mean parts may be bettered : so where there is a greater measure of parts , less institution and exercise will advance in them a greater harvest , and great industry will raise them to admiration . of these several degrees , it is diligently to be considered , that some have a bare capacity , sufficient to be instructed , moving only as they are drawn ; who , like bottles , render no more then is just put into them . others have a great inclination to knowledg , running , when once set in the way , either to any , or some one science in particular ; and having the grounds and principles given , they are able to raise conclusions , gather corollaries ; and having the foundation laid , build up the rest themselves . others ( though few ) are as automata , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their own masters ; and have a genius , or somewhat extraordinary , to assist them . which who so have , and withal a probity of affection , and willingnes to take pains , they seem set out by god himself richly fraught for his glory , and the good of mankind . it is also to be observed , that , where there is a great indisposition to one study , ( as many times there is , some being by nature more inventive , others more retentive ; some very active , others slow , &c. ) it is seldome worth the labour to strive to introduce the contrary to such inclination . amended and bettered such persons may be , but totally cured they rarely are ; and in their own way they may prosper excellently with less pains . i speak not here of inclination to virtue or vice ; for there is no man so disposed , but he may be virtuous if he please , as shall be shewed hereafter . this of capacities . . but the best capacity , without instruction by precepts and examples , to which are subservient exhortations , admonitions , threatnings , corrections , &c. is ready to spend it self upon low , mean , and many times vicious employments : as the best ground , except tilled and sowed with profitable seed , produceth only ranker weeds . satis norunt prudentes ( saith pasch. in vitâ pybrach ) virtutis & vitiorum semina cum nascendi origine copulata , vi educationis , in alteram partem necessario emicare : adeo ut bonum esse , non à natura datum , sed arte sit quaesitum ; ac proinde bene institui sit efficacius , quam feliciter nasci . his meaning is ; that parts are indifferent of themselves to produce good or evil ; and great parts ( as themistocles was told by his master , fili , tu nihil mediocre eris , sed vel magnum patriae lumen , vel magna pestis ) are fitted for great , whether good or bad , undertakings ; great errors and wickednesses proceeding only from great wits . education and discipline form our manners ; and that only every one knows which he is taught . the faculties of the soul can work of themselves ; but as not except upon an external object ; so neither to the utmost of their power , without imitation ; nor in the best , i. e. the right and true manner , but by instruction . we are born with hands , feet , and tongue ; and have by nature power to write , dance , and speak ; yet none of these can we do , except assisted , sustained , and formed by either those , whom we see so to employ the same members ; or by those by whom we are , as soon as strength permits , taught and moulded into such habits . so all men are born with reason , but have not the use of it at first . and when we begin to serve our selves of it , it is so weakly , that we are easily overcome by sense , which till then hath guided us . and , if at this dangerous conjuncture we be not assisted , 't is much to be feared our reason will be but of small use to us : especially since we find great store of tracks and encouragements in the broad way of pleasure ; and therefore shall be unwilling to leave it for the narrow , rough , and unbeaten routtes of industry and labour . it is true , that persons of very great parts can , out of their own observation , ( for so all sciences at first began ) or when they arrive at years of discretion by the help of books , ( that is , other mens experience ) advance without a teacher to a considerable perfection . as lucullus is said to have come into asia an excellent general , who departed from rome an unexperienced soldier . the same is also storied of the lord deputy montjoy . though , to confess the truth , these instances are not very rare : for ( which seems strangely absurd ) there is no art , to obtain which less diligence is used , then this of soldiership , though of the greatest consequence . but we had lately a person , who without any experience in navigation , by reading and study , at the very first essay of his art , happily and discreetly commanded a ship to the east-indies . some commend only practice : others think reading sufficient ; both to blame : joyned together they do best . reading advanceth more , and sooner then practise alone . a reader is more universal , better for many things ; more accurate and observant in his practise : a practisers knowledge is in a shorter compass , in ordinary cases , and is longer before it come to perfection . reading is other mens experience , which by meditation and practise becomes our own ; but it makes us somewhat too exact , and to expect all things should fall out according to our imaginations ; whereas the world in fancy is much different from that in reality ; not clothed with those particularities , and circumstances , which are either parts of , or inseparable from it . though reading however be good , yet 't is best with those who have already had an instructer ; who can apply his precepts and advices to all accidents , supply defects , answer all doubts , retrench excesses , inculcate what is neglected , call to mind what is forgotten , and set his charge in the straightest and nearest way . . yet both capacity and instruction are effectles without practise and exercise ; which consists ( according to the nature of the thing to be learned ) in meditation , thinking , or contriving ; observing others practises ; and actually trying and working . precepts serve very well for a guide ; but advance not the guided , except himself follow them ; they facilitate the beginning and progress , but the person himself must set to his own endeavour , if ever he intends to attain perfection . never have i seen parts , how great soever , without industry and study to produce any good ; much evil indeed i have known proceed from thence . such persons may prove sometimes plausible discoursers , and of an agreable conversation in ordinary companies for a time , till their stock be spent : but it is industry and exercise , that renders a man knowing and solid ; that makes him not fear to be asked a question in what he professeth . and if industry be necessary to great , much more to mean parts ; which it bettereth and advanceth to perfection and honour . and since to have great natural parts is not in our power , but we must be contented with those which god hath given us ; we must set our rest upon our labour and industry , for correcting our bad , bettering our indifferent , and perfecting our good inclinations . and of this ( the use and profit we make of our talents ) must we give a severe account . nothing changeth nature , but another nature , custome ; not force , not reward , not passion . our thoughts are according to our inclinations , our discours and speeches according to what we have learned , but our actions according to what we have bin accustomed . how often do we see men promise , vow , engage , yea and resolve to change v. g. an ill habit , and yet continue to do as they did before ? how many see we daily who began well , and , as long as they took pains , profited exceedingly ; but when trusting to the goodness of their parts , and that small stock of knowledge laid in before , not improving it further , but giving themselves liberty of mirth and pleasure , have not only not profited , but bankerupted also , and lost their principal ? besides , industry and exercise of themselves render us thinking , vigilant , attentive , provident for all cases , and accidents ; lay up a treasury against all events ; prevent surprizes ; and make us familiar , and ready to all that may happen . but by idleness , and pleasures , the spirit is relaxed , the understanding unbended , the fancy over-grown with rust and rubbish , and the memory perished . . these two last ( instruction , and practise ) are comprehended in education . there is but one way and manner of learning , be the subject what ever it will. in manual arts the master first sheweth his apprentice what he is to do ; next works it himself in his presence , and gives him rules , and then sets him to work . the same is the way of breeding a gentleman , or a scholar . the educator prescribeth his end ; gives him rules and precepts ; presents him examples and patterns ; and then sets him to act according to what was before taught him . and if the educated apply himself seriously to meditate , contrive , observe his copy , and be content to be admonished and corrected when faulty , he will , no doubt , arrive to the intended perfection ; which is to perform his duty with ease , readiness , and delight ; i. e. to advance his art into another nature . for in this art equals nature , that is , as she , works without deliberation , and is indisposed to the contrary ; as a good musicians hand consulteth not what string to touch , but runs to it as readily , as nature doth to the proper muscle , when she would move a finger . only in this they differ , that nature god hath given us , art is of our own acquisition ; nature is perfect at the first moment , art is not obtained without study and industry . and the earlier we begin , the better it is . for should we suffer young-men , as they say of hercules , to chuse virtue or vice , labour or pleasure , when they come to years of discretion ; and in the interim let them spend their youth in the vanities , and follies , that age suggests to them ; is not this that wherein the devil tempted our first parents , presenting them the excellency of the knowledge of good and evil ? whereas it had bin much better to have known good only , and left evil to have been understood by the examples of such , as would not consider . but into what hazzards are these uninstructed persons cast , should it please god to cut them of in their youth ? is it not , as if they said ; let them habituate themselves in vanity , idlenes and folly , that they may afterwards judg better of virtue , i. e. of that whereof they have no experience ? how can they chuse good , since they know not what it is ? and every one must follow and embrace what he knows . shall we let them first vent their malice ? but by practise it increaseth : let them defer their choice till they may make it with discretion ? but without teaching they will never come to discretion . for every habit , especially when according to a natural inclination ( as these are by reason of the remainder of that evil , left in us for our exercise ) hurries them violently , and at length irresistably also . at best ; suppose a child should escape accidentally , i. e. by the care of parents , or his own naturally good disposition , this rock ; yet those , who start late , are so far behind , that when they should be ready for employment , they are learning the principles of it , and are surpriz'd and at a gaze where to begin . the great inclination of youth is to pleasures ; and that , either to idlenes and sleep ; whence proceed inconsideration , carelesnes , hatred of labour and thinking ; or else to eating , drinking , or the other lusts of the flesh . and all these , indulged and accustomed , grow stronger , and at last inextirpable . for they end in habitual sin , darknes of understanding , and extinguishing the light both of gods spirit , and reason . virtutem ( saith pasc. vit . pibr . ) nisi in primaeva germina , dum tenera sint & mollia , instilletur , frustra in adultis requiras . the reason why we see so many old men fools , is because we see so many young men unlearned . those , who are employed in missions for converting nations to christianity , find little fruit in treating with ancient men . it is also necessary to get an habitude of virtue and knowledg in youth , that in that age , when our understanding fails us , wee may do nothing unbeseeming us . but the force of education is seen in nothing more , then that whole nations , from age to age , continue in the very same customes and manners : and to change these , especially to the better , is a difficulty even beyond imagination . those , who are brought up in wars , are active , restles , violent , ungovernable but by force ; brought up in peace , lazy , unexperienced ; in trade , subtil , interessed , covetous ; amongst poor men , mean-spirited ; amongst idle persons , good for nothing . again , were there a city consisting of subjects without education , what a confusion would it be ? without obedience , without breaking their own humors and passions , every one following his own lusts , without regarding any other , without discretion , civility , even without humanity it self . t is good education of youth , that makes virtuous men and obedient subjects ; that fills the court with wise councellers , and the common-wealth with good patriots . even trees , if not cultivated when young , change their nature into wildnes ; and beasts grow fierce and resty if not tamed and broken in youth . nature is bettered , and made useful by education ; and what our industry produceth in us contrary to nature , is stronger , and converts nature into it self . to neglect instructions is to want other mens experience , and to begin again at the very foundation of every art , or science ; which being by little and little advanced , and not yet perfected ; he much hinders himself , that takes not advantage of the height they are already arrived to . and not to exercise parts is to loose them ; and not to use them to the best , is to debase and vilify them . for they , whose spirit suffers them not to be idle , and yet are not instructed to the best advantage , fall upon trifles , turning , watchmaking , hunting , or worse . one i have read of brought to alexander , who by many years practise , had obtained the dexterity of throwing a small seed through a needles eye . the king for a just reward gave him a sack full of those seeds . but math. huniades the warlike king of hungary , was more severe with him , that brought him a wooden coat of male , wherein was not one ring wanting , a work of fifteen years ; for he commanded him to prison for fifteen yeares more , to expiate for so much time and parts spent in so fruitles an employment . chap. ii. of the duty of parents in educating their children . i desire parents would seriously consider , that education of their children is not left to their pleasure , but a duty imposed on them . god , the great father of us all , deposited the children in the fathers charge ; and provided by his laws , and threatnings , they should be reverenced and obeyed by them . they are part of your selves , and what you do for them is indeed for your selves . you expect honour by them at all times , & may sometime also stand in need of their help . 't is what you either have enjoyed from your parents , or lament your loss by their neglect . you have brought forth children into this world of misery and trouble , and will you so leave them ? will you not assist them in passing through it as well as they can ? it is but reasonable they should by a speedy death be taken away from the future evil , if you refuse to fortify them against it . you provide them estates ; to what purpose , if you also procure them not parts to use them ? by that you appear to be their provident parents , but by this you are paralleled to their good angels , in taking care and watching over them . but i will speak no more of this : for though there be some inhuman and irrational parents , that desire their children should be like themselves ; that think their own honour and respect eclipsed if their sons be wiser , or worthier then they ; and are contented their children be wicked , least their own actions be shamed : some also who for covetuousnes , neglect , or ignorance , will not bestow good education upon them ; yet there are so few of this sort , and their error so manifest , that it needs no further discovery . another and not inferior error of parents there is , that out of i know not what tendernes , they are unwilling their children should undergo such hardships and severities as a good education doth require . which is , as if the mother should not suffer her new-born infant to be molested with the pain of swathing , and binding , till it grows better able to endure that torment . many parents are afraid , their childrens spirits , i. e. their obstinacy and pride , should be broken with due correction , and harsher chiding . but the greatest , and most general error of parents is ; that they desire their children to be more plausible , then knowing ; and to have a good mine , rather then a good understanding ; or at least , to have both together : to employ the same time to acquire serious studies , and à-lamodeness ; to study gravity and levity ; gallantry and philosophy together . but ( besides what i said before , if these come in competition , pleasure will certainly carry the cause ; both more time bestowed and greater proficiency shall be made in that , then the other ) it seems to me little less then impossible , that two things so unlike , if not contrary , should be together attended ( one hour of pleasure obliterating more , then three of study will imprint ; ) that two so differently commanding masters should be obeyed . if the soul can apply it self to such dissonant studies , why may not the eye also , at once , aime at two opposite marks ? the gallants chiefest study is to spend his time ; the other 's to save it : the one is for living in pleasure and mirth ; the other , in labour and seriousnes . the one for adorning and trimming himself , to visit , game , play , &c. the other for watchfulnes , industry , devotion . in sum , the one placeth his design to be conformable and acceptable to those , who understand least ; to some such silly women and ladies , from whom if you take vanity , nothing remains : the other strives to approve himself to god , his holy angels , the example of all worthy and wise men of the past and present age . why are rich clothes but to be shown ; shown to them , who best understand them ? they best understand them who mind nothing else , who can judg of every punctilio of the mode , and can read a lecture upon a knot of ruban . besides gallantry is ridiculous , except accompanied with formality of conversation , punctuality in dancing , visiting , courting ; which inevitably engage them in loss of time , folly , and averting the understanding from serious and useful thoughts . and this is as consentaneous to reason , as experience ; for the soul is fortified by introversion upon it self , continual meditation , and reflecting upon its operations , faculties , and the objects therein reserved : whereas all sensual pleasures call forth the forces of the soul to the outward parts and members of the body : whence proceeds that continual combat , so much spoken of both by philosophers and divines , between sense and reason , the body and the soul , wisdome and pleasure . methinks therefore children should be educated to all severity of labour , and virtue ; and to this outward politure , by the bye only ; to make those their study and employment , and to regard these so much as not to be offensive to those they converse withal . pleasure and recreation indeed is so far necessary , as to keep up the strength and alacrity of the bodily forces , without which the soul cannot work ; but i speak not of these at this time , but of that which is esteemed a part of busines , and employment . cyrus and darius , great captains and wise men , ruin'd their families and monarchy , because they educated their children after the median fashion , i. e. amongst their wives and women ; who never suffering them to want any thing , nor to be contradicted , their delicacy made them slothful and languid ; the slavery and flattery of those about them rendred them haughty and imperious : so that they could neither labour wirh cheerfulnes , nor command without arrogancy : that made them contemptible , as effeminate ; this odious , as insolent . i wish the persians were the onely faulty in this matter . whoever would educate a child to folly and ruine , must give him his own will ; not suffer his humor to be contradicted ; be careful that he never come in danger or hardship ; that he be above labour and industry ; and every days experience shews us , that fortuna , quem fovet , fatuum facit . but it is very considerable , contrary to the persians , that many great princes have brought up their children to industry and hardship . egin●artus saith of charles the great , liberos suos it a censuit instituendos , ut tam filii , quem nepotes , primo liberalibus studiis ( quibus & ipse operam dabat ) erudirentur . tum filios , quamprimum aetas patiebatur , more francorum equitare , armis ac venationibus exerceri fecit . filias lanificio assuescere , coloque ac fuso , ne per otium torperent , operam impendere , atque ad omnem honestatem erudiri fecit . augustus wore the clothes spun and made by his wife , daughter , and grand-children , as suet. informs us . monsieur de rhodez thus describes the education of henry the great of france . his grand-father would not permit him to be brought up with that delicatnes , ordinarily used to persons of his quality ; well knowing , that seldome lodgeth other then a mean and feeble spirit in an effeminate and tender body . neither would he allow him rich habilements , and childrens usual trifles : nor to be flattered or treated like a prince . because all these things are causers only of vanity , and rather raise pride in the hearts of infants , then any sentiments of true generosity . but he commanded , he should be habited , and educated like the other children of that country ; that he should be accustomed to run , to leap , to climb the rocks and mountains ; that by such means he might be inured to labour , &c. his ordinary food also was course bread , beef , cheese , and garlick ; and he often went bare-foot , and bare-headed . the same care was taken by whole nations , especially such as were of a military constitution . the lacedemonian and other antient nations customs are to every one known . olaus magnus describes the manner of the education of the nobility of the warlike nation of the goths , l. . c. . they were accustomed to endure beating and wounds , to change of heat into sudden cold , to suffering of fire and frost , to lying upon boards , course and uneasy clothing , strong , but ordinary food , violent and wearisome exercises according to every age ; such as riding , darting , shooting , wearing heavy arms , especially helmets , sheilds , spears , boots and spurs , swimming on horseback , and in armor . i shall not instance in any more for fear of seeming to much to upbraid the present delicacy . . the duty of the parents therefore is first to begin betimes ; for very frequently the blandishments of nurses , and the foolish , vain , or evil conversation of those about them , leave such impressions even upon their infancy , as are difficultly defaced , even when the child arrives to discretion , and maturity . besides , the nurses form the speech , the garbe , and much of the sentiments of the child . the ancient romans ( saith quintilian ) when a child was born , put him not out to an hired nurse , but brought him up in his mothers chamber , under the eye of some grave and virtuous matron , chosen out of the neighbourhood , who was to have him continually in her presence ; coram quâ neque dicere fas erat quod turpe dictu , neque facere quod inhonestum factu videretur : ac non studia modo , sed remissiones etiam , lususque puerorum sanctâ quâdam gravitate ac verecundiâ temperabat , &c. and so considerable was the education of children thought to be , that , as he saith , cornelia the mother of the gracchi , aurelia , the mother of augustus caesar , were governesses to great mens children . . secondly , though a discreet and careful nurse be provided , yet let not the father remit his diligence to wean him betimes ; nor permit tenderness to overcome his judgment , or his present false , the durable and perfect love ; but hinder , as much as is possible , the sowing of evil seeds , and prevent the very first beginnings , and sprowtings of bad actions . there is indeed no man that seeth not the vast difference in childrens inclinations to virtue or vice ; how easy some are advised , how difficultly others restrained , even by correction . there remaining in every one somewhat of that pravity derived to us from our first parents , inclining us as much , if not more , to evil , then to good ; yet some more violently then others : which inclinations , though they render us not guilty ( the sin being washed away by baptisme ) yet our consenting to them is sin , as our resisting them is virtue , and our fighting against and overcoming them , is the great employment of our life . and truely were it not for evil examples and councells , or at least for want of good ones , the victory would not be so difficult , as we commonly suppose , and find it ; nor the difference of inclinations so manifest . for thus much must be acknowledged to the glory of our maker ; first that as every constitution hath a disposition to evil , so that very disposition is contrary to another evil , to which the indifferent would be more obnoxious ; and secondly , inclineth also to the neighbouring good ; every defect , by the wise ordering of providence , being ballanced with another advantage ; as proneness to anger prompts also to activenes , and hardiness to attempt difficulties ; the slow , and phlegmatick , are also perseverant and constant in their resolutions ; that which disposeth to lust , suggests also persuasivenes , plausibility , and cheerfulnes : desire produceth industry , fear breeds quiet and cautiousnes . and by the way , let this be remembred , that it is much easier to bend a natural mis-inclination to its neighbour virtue , then to its opposite : as an angry person is easilier perswaded to activenes , then meeknes ; the tenacious , to frugality , rather then bounty ; obstinacy to constancy , fawningnes to complaisance , and ignorance to obedience . so that any one becomes evil rather then good , is not so much the fault of his constitution , as the perversnes of his will ; following the suggestions of sense rather then the dictates of reason . 't is pleasure in children , that recommends the evil , and warps them from the good : 't is inconsideration and folly more then the difficulty or unnaturalnes of virtue . and if there be any such man , as without delight or interest , pursues bad rather then good , he wanteth either the reason , or desires common to all mankind . nor did wise law-makers institute reward and punishment to constrain men to doe against nature ; but to equiponderate the prejudices of pleasure and interest , i. e. to countenance reason against sensuality . i cannot forbare setting down a notable saying of quintilian cap. ult . natura nos ad optimam mentem genuit , adeoque discere meliora volentibus promtum est ; ut verè intuenti mirum sit illud magis , malos esse tam multos . and seneca , nihil est tam arduum & difficile , quod non humana mens vincat , & in familiaritatem producat assidua meditatio : nullique sunt tam feri & sui juris affectus , ut non disciplinâ domentur . quodcunque sibi imperavit animus , obtinuit . sanabilibus aegrotamus malis , ipsaque nos in rectum genitos natura , si emendari voluerimus , juvat . thus they out of the strength of their reason and experience : perhaps also they had learned so much from socrates , who by his own example , shewed that even the worst disposition was conquerable by reason . and this is to the shame of so many pretended christians . but how would they have glorified god , had they known the advantage given us by grace and his holy spirit , always ready to assist our good endeavours ? though seneca seems to have discerned some glimpse of that also . ep. . sacer intra nos spiritus sedet , malorum bonorumque nostrorum observator & custos . bonus vir sine deo nemo est . an potest aliquis supra fortunam , nisi ab ipso , surgere ? ille dat consilia erecta & magnifica . o pie domine , o salvator bone , saith salvian l. . quantum per te efficiunt studia disciplinae , per quae mutari possunt vitia naturae ! and speaking there of the africans , he saith , adeo exclusa naturae originalis sinceritas , ut aliam quodammodo in his naturam vitia fecerunt . the sum is , though all dispositions be not equally good , yet the worst may , by the industry of the educators , and gods grace , never wanting till refused , be so reformed and bettered , as to be able to do god , his prince , and family , honour and service . and the greatest frowardnes and worst inclinations , we find in children , are conquerable ; and when actually overcome , those very persons may better succeed , then the more facile and complying . only as i said let them be taken betimes : and the rather , because it cannot be known but by experience , how any childs disposition may prove and shew it self . but if instead of rectifying his evil inclination , any one indulge it ; and instead of bridling incourage it ; he makes it his master . whence come those irregular and extravagant desires , and actions , which we see in many persons , of stealing , drinking , inconstancy , and the like . my third advice is , that parents would have their children ( as much as they can ) under their own eye and inspection . by this they shall be preserved from evil companions , imitatation of bad superiors , their councel , discours , and such like ; but more then all , from indiscreet , impertinent , unmanaged servants . for youth not having the judgment to measure it self from its own actions , knows it only by reflection , from others relations ; and thinks it self such really as a fawning servant represents him : and servants who are usually brought up in that low condition , and have their thoughts and speeches suitable , cannot be fit companions to a gentleman . but above all , the example of the father is of greatest force to educate a son. o te beatum adolescentem ( plin. lib. . ep . . ) qui-eum potissimum imitandum habes , cui natura te simillimum esse voluit . the father's actions authorise the same in the child ; nor can the father chastise him for what himself is guilty . great care must the father take therefore least he give any bad example either of intemperate anger with servants , or of using any evil , obscene , or undecent words ; and to be such as he desireth his son should represent him . it concerns him also to overlook even his governor and educator , when he is of age to stand in need of one , both to keep him to his diligence , and create authority to his instruction . cato , though he kept a master expresly for his son in his own house , yet did himself always frequently teach him . so did augustus his grand-children caius and lucius . the great theodosius used frequently to fit by arsenius , whilst he taught his sons arcadius and honorius ; to whom also he commanded such respect to be given by them , that surprizing them once sitting , and arsenius standing , he took from them their robes ; and not till after a long time and much intreaty restored them . and if the father and family be of good example , it seems to me best to educate him at home , and leave him in his first bed , till he have taken some root before he be transplanted . if the child be of a soft , or of an haughty disposition , or the family of evil examples , 't is better to send him abroad betimes . but generally , the best place of education seems to be amongst companions ( as near as may be , his equals ) at some distance from home ; but whether he may repair every night , or very frequently . if this cannot be , then with companions in his fathers house ; for to teach one alone , besides other inconveniences , is extreamly tedious both to master and scholar . for want of these opportunities the next is at a public school ; but then great care is to be had that the family , where he sojourneth , be of good example . and much better would it be for him there to have a pedagogue ( which in those countrys , that abound with clergy , is seldome omitted ) i. e. one somewhat versed in learning ; who may continually attend the child , see to his repetitions , and the performing his tasks & exercises , model his manners , and preserve him from danger , and the like . . parents also , fourthly , ought to guide them , as much as is possible , with kindnes and affection ; endeavoring to convince and perswade them of the excellency of labour , seriousnes , learning , virtue , sufferings , and the like ; and even denying what they think not fit to grant them with sweetnes and love ; and even chastising them with sorrow , and for vices only , in things indifferent giving them liberty . in bodily sicknesses the patient is the first who desireth the cure ; but the distempers of the mind are to be discovered and perswaded to the patient by reason and good admonition . neither must the father destine his child to such an employment as himself thinks fittest to serve his other occasions . though most mens parts are capable of many employments , yet are many less disposed to one then another ; and so much , as it is not worth the time and labour many times ( as is said before ) to endeavour the change of such inclinations . consider therefore both his disposition , and the nature of the calling , i. e. what faculties it chiefly employs : and whether those faculties be most eminent in the subject ; and so fit them together ; and you shall not need to fear their corresponding to your care . however , if after all your endeavours they prove not to your desire ; as many times it happens : murmur not against god , who permits them to miscarry ; either that men may take notice , that all wel-doing is from his grace , not our wisedome ; or that your faith and patience may be tried , and your self purged from all human and secular affections and interests ; or that some faults in your self may be punished in them . chap. iii. of the educator . . the fathers greatest diligence is seen in chusing a good governor , or director of his son. a good educator therefore , whether one be to be chosen , or any one desires to render himself such , being instead of a father to his charge , ought to be ; first , religious , virtuous , and grave , both himself and family ; that he may give good example , and not need to fear that his scholar resemble him . he must therefore be sure to live with greater severity then he exacts of his charge . then also may he hope by his prayers to obtain a blessing upon his endeavours ; and ( performing his duty as in the sight of god ) to give up his accounts cheerfully , and receive his reward from him . . prudent , and discreet , as in all other things , so especially in observing the childs disposition , and to know what it will produce . for many times the medicine is to be applied to the disease , not to the symptome . not too severe , nor too indulgent ; not too austere , least he affright ; nor too familiar least he become contemptible to his charge . for young men understand not much the reason of his demeanor . he must praise without flattery , chide without contumely , and correct without passion ; be cheerful without levity , affable without fawning , grave without morosity , and merry without folly . . patient , humble , and meek , to pass-by , dissemble , and bear with , many impertinencies , dulnesses , forgetfulnesses : to endure many affronts , contempts , passions , and sometimes very evil words . not to despond , though success answer not his industry ; for almighty god gives grace when he pleaseth , nor doth all seed immediatly sprout : however he shall be rewarded not according to the others proficiency , but his own industry and sincerity . . master of his tongue , for that is his great and universal instrument . besides , the speech of the master authoriseth the childs imitation . he must therefore religiously avoid , not only all wicked , profane , and obscene ; but also all undecent , all passionate , all hyperbolical , superfluous , customary , vain , speeches ; knowing that the greatest reverence is due to children . . diligent , making it his busines to assist and better his charge , to observe all his motions and speeches ; for tho all cannot be amended at once , yet no default is to pass unregarded ; least that connivance authorize the committing it , and the frequent committing produce an habit . yet let him not so trust to his own industry , as not by continual prayer , to recommend his employment to the giver of success . . not covetous . especially let him not fancy to himself the making advantage by insinuating into the interest of his charge , for that breeds jealousies at least : nor into his affections , for their gratitude is writ in sand , and their passions change with new objects . besides , after a while he will be look'd upon as impertinent , and exercising ridiculously an obsolete power . if , besides these qualifications , he have experience of forreign parts ; if he understand learning and sciences ; if wel-born , of a good presence , and address , and wear his clothes hansomely , it will admit him into the respect of his charge , and facilitate the performance of his duty . . in all times , great care was taken for providing good educators ; for they said , it was better to prevent vices , then punish them . and in most states the magistrates appointed them ; nor was it lawful amongst many nations for parents to employ any others , or educate their children , but in public . the canons of most churches , since christianity , have charged that election upon the bishops : and that with so much reason and prudence , that the contrary practice hath once , and is even now ready , to endanger the ruin of this government . the ancient persians ( despairing to find all requisite accomplishments in one ) had usually four distinct persons to educate their princes : one supreme , who had the general inspection over both masters and scholar ; another eminent for sanctity and virtue , to teach him religion , honor and justice : a third for learning , to principle him in knowledg and wisdome : and a fourth to perfect him in his carriage , valour , exercise of armes and chivalry . and , tho this be above the capacity and reach of most subjects ; yet by this every one may see what is perfectest , toward which he may advance as his estate will bear . and let them be sure of this , that if they will have the best educators , they must liberally encourage them ; for worthy persons will not labour without considerable rewards , both of means and respect . besides , the gratitude of princes , and great persons to their educators , invites others to fit themselvs , and to undergo that laborious and hazardous employment . alexander the great built up stagyra for aristotles sake , and spared lampsacus for anaximenes's . augustus bestowed great honours upon the person and country of apollodorus ; and forgave the alexandrians , to gratify areus his master in philosophy . trajan dignified his master plutark with the consulship . memorable is the piety of m. aurelius , who made proculus proconsul ; and took junius rusticus with him in all his expeditions , advised with him of all his both publick and private businesses , saluted him before the praefecti-praetorio , designed him to be second time consul , and after his death obtained from the senate publicly to erect a statue to his memory . tantum autem honoris magistris suis detulit , ut imagines eorum aureas in larario haberet , ac sepulchra eorum aditu , hostiis , floribus semper honoraret , saith capitolinus . see the gratitude of gratianus to his educator ausonius in his epistle to him . carolus magnus exceedingly honoured alcuinus ; as did also theodorick cassiodorus , making him his counceller and confident . so did otho iii. gerbertus ; for whose sake , & ut habeat magister quid principi nostro petro à parte sui discipuli offerat , otho gave to the church , to be disposed of by his governour , eight comitatus , or counties , pesaurum , fanum , &c. will. rufus made lanfranc archbishop of canterbury . laur. medices greatly enriched joh. argyropilus , and marsilius ficinus his educators . and truely it seems to me , that one of the greatest advantages of wealth is , that thereby may be procured better education , then those can have , who are not able to requite a worthy person . chap. iv. of the educated . the educator cannot perform his duty , unless he know the aime and scope of his employment , i. e. unless he consider diligently , what a one the educated ought to be framed by him . . first then we suppose , that no man cometh into this world either to be idle , or follow and enjoy only his own pleasure and humour ; but to be serviceable to his maker : who ( acting as a rational agent ) maketh nothing for our , but him , self ; and out of his infinite favour to us , is pleased to honour us so much , as both that some way we may do him service , and thereby also in the highest manner advantage our selves , by advancing his kingdome and interest , i. e. by doing good ( for god is the universal good ) both to our selves and others . there is no exception even of the greatest prince from that general burden laid upon us by god himself : in sudore vultus tui vesceris pane tuo . i. e. every man is to have some laborious employment , either of body or mind , which is to be his calling , and of which he is to render a strict and severe account . solomons princess eats not the bread of idlenes . s. paul laboured . our lords whole life was divided in labores and dolores . the greatest prince is obliged to the greatest observance ; and some have accounted themselves but as the general ministers or stewards of their subjects . the high priest among the jews had , and the grand seignior at this time hath a trade , at which ( as i am informed ) he is to labour every day ; which is for no other intent but to mind him of this general obligation . and good reason this is ; for there cannot be imagined such a difference amongst men , all of the same kind , made all of one mass , having the same entrance into , and exit out of this life ; that some should be born for pleasure only , others for labour ; some for themselves only , others for the sustentation of them in their idlenes . . the greater means and opportunities any one hath of glorifying god , the greater duty and obligation lieth upon him . the reason is plain ; it is god that bestows all good things ; who being no respecter of persons , gives to every man to profit others . and the more he ( as the husband-man ) sows , the more he expects to reap ; more from him that had five talents , then from him that had but two . . whatever a man enjoys , enabling him to glorify god , and to do good to himself , or others , is a talent . as strength , health , parts , &c. also whatever gives him greater authority , as riches , and honors , or reputation ; the two foundations of nobility ; which rendring them eminent and conspicuous above other men , sets them also , at least , as lights and examples to be followed by their inferiors . . persons of quality , therefore , besides the obligation of private persons , have others also particular and peculiar to their condition . first , as rich men , they are to make all the advantage they can for bettering themselves and others by their riches . they are gods stewards ( after they have taken what is necessary or convenient to themselves , and families , the better to perform such duties ) not for luxury , delicious fare , or fatting themselves , as beast are for the day of slaughter ; nor for accumulating wealth , the rust whereof will corrode their consciences as fire would their flesh : nor for furnishing their vain pleasures , or extravagant desires . but for providing for the poor , ( the immediate and particular care and charge of almighty god ) many of whom he hath left in worse condition then the beasts and fowls ; were they not preferred to these treasurers ; but for public and magnificent works , which exceed the ability of meaner persons . besides , that charity and generosity are ingenious to invent many waies of assisting others . secondly , as masters of numerous families , they are to provide for their several relations , wife , children , servants , neighbors . and not only temporal , but also , spiritual supplies . every family being a little church , and every master of a family a magistrate within his own walls to govern , advise , direct , reward and punish those under his charge . thirdly , as members of a noble stock , they are to advise , assist and benefit also their brethren and kindred , to whom they have a more particular relation then to the rest of mankind . they are also to correspond unto , and in themselves ( as in a burning-glass ) concenter the characters of their worthy predecessors ; and communicate them as well as their wealth down also with advantage to their descendants . and let them remember that it is not less praise-worthy to deserve to be a prince , then to be one . . as the most considerable members of a common-wealth , they are engaged in more peculiar duties toward the prince , and his subordinate magistrate ; to know and obey the laws , and assist toward the observation of them by others . beside this , to fit themselves for such employments as they may probably be call'd unto . whether to be courtiers , and domestick servants to the prince . magistrates in peace , commanders in war. councellers of , or officers under the prince . employed in forreign parts , as agents , ambassadors , &c. or in the church , as clergy-men , secular or religious , active or contemplative . nec sic quisque debet esse otiosus , ut in eodem otio utilitatem non cogitet proximi ; nec sic actuosus , ut contemplationem non requirat dei. aug. de c. d. . these , and such like , are the callings and employments of gentlemen ; who , as you see , ought not to overvalue or think themselves better , because of their wealth or honour ; but to have greater obligations . and as they may justly expect greater rewards , because of greater temptations , so are they to fear greater punishments , because of greater opportunities of doing good , and because every fault is more conspicuous and dangerous in them then in inferiors . but besides they must not forget themselves also to be private persons : but let their public busines be what it will ; they will , and must have some time to themselves also to bestow on their particular inclinations . whereof , first , that is best spent , which is employed upon almighty god. and by the way , let them take notice , . that they ought not to undertake any employment , which will not allow them every day a competent time for their devotions . . next , that is best employed which is set upon ingenious studies ; especially such as are beneficial and advantagious to the public ; or such as poorer persons are not able to support . such are the history of his own or other countreys , search of antiquity , natural history , and experiments ; medicine ; forreign laws ; mathematicks , astronomical observations ; mechanicks , and the like ; it being a noble study to observe , how god governs natural , as well as free agents . thus is salomon praised for his knowledg in plants ; moses for being versed in all the learning of the egyptians ; daniel was chief of the magicians ; abraham a great astronomer ; david and job eminent philosophers , avicen , averroes , and almansor were all princes . radulfus the emperor gave his mind to jewelling ; gratianus to making of arms. but heed must be taken least those be made the principal , which should only be accessories and divertisements . . now to all these the educators care cannot extend , nor is it expected it should . but this he ought to do : first , to lay in his charge the foundation of religion and virtue . . to improve his natural parts as much as he shall be able . . to ground him so far in such general knowledges , as may be serviceable or useful unto him , till he be able in some measure to proceed in them by his own industry , and by them be also fitted for the other . . and lastly to assist him in such particular arts or faculties as he seems most fit for , inclined unto , or likely to follow . but these not all at once , but as his judgment and parts are prepared to receive them : that being not superficially or slightly painted or tincted , but thorowly furnish'd to all good employments , he may have both ability and delight to pursue by himself the same routte ; and in his private studies build up that knowledg and wisedome , whose foundation was laid by his teachers . which is the end of the educators pains , and will perhaps take up more of the young-mans age , then is usually allowed by parents to that purpose . and perhaps it will not be amiss here to advertise , that governors be not too soon cast off . augustus caesar kept posidonius his instructor with him till his old age ; and when he then desired of the emperor to be dismissed into his own countrey , where he might dye in quiet out of the tracas and noise of the world ; cesar desired before his departure , to receive some good rules from him for better governing himself ; the philosopher answered , that when he perceived himself angry , he should , before he undertook any business , repeat over the alphabet ; augustus considering his prescription , replyed , that he perceived he had still need of him , and perhaps as much as when he was first under his care ; so refused to dismiss him , but gave him an appartment in the palace , better , and nearer to himself , increased his revenues , and kept him with him as long as he lived . chap. v. general directions to the educator . . the educator having thus his end proposed , and his matter ( the educated ) delivered into his hands , let him consider how to work this matter to that end . and first he should endeavour thorowly to understand what parts and capacity , as also what dispositions and inclinations , his charge hath ; i. e. how apt to , or averse from this end . next , how to frame and order these dispositions ; which to correct , which restrain , which encourage . for many times an unskilful gardiner spends much vain labour to gather out the roots of summer-weeds , which would perish in the digging . . much doth it concern the educator to carry himself discreetly . for young men observe diligently , and censure severely ( when amongst their camerades ) and their governors in the first place . his first case must be to steer evenly between mildness and severity . yet making use of more or less of each , according to the disposition of his charge , and the present occasion . it requires great judgment to join sweetnes and efficaciousnes in his commands : not to advance into harshnes and morosity on the one side ; nor degenerate into softnes and laschenes on the other . harshnes is discovered in these and the like particulars . in enjoyning things in themselves too difficult , unfesible , unsuportable , or too hard for that person : or commanding obscurely , or equivocally , as if he were seeking an occasion to chide ; or enjoyning them too imperiously , and not shewing the reason of his commands : in not directing him how to do them : in unseasonable urging , and exacting them either in regard of the time , or the ability , or disposition of his charge : in pressing all things great and small with the same vigour and importancy , or because it is his command : in rejecting all reasons to the contrary , as excuses ; and not hearing his charge speak for himself : in shewing himself jealous and suspicious , or to have an ill opinion of his charge , or giving occasion to suspect him morose , unsatisfiable ; or that all his actions and speeches , tho dubious , are interpreted in the worst sense : in exaggerating all mistakes and errours into sins and crimes : in denying all , or most of his desires , tho the things be reasonable , or unprejudiciable : in unseasonble , nimious , opprobrious chiding , and such like . . remissnes on the contrary shews it self in these things . if he take notice only of great and scandalous , not smaller or secreter faults . if what is well enjoyned , either because of the educated's unwillingnes , or others intercessions , be not as it ought , exacted ; but either omitted , or changed into an easier . if he judg faults , because ordinarily committed , or his charge is inclined to them , lesser then indeed they are . if he think them incorrigible , and so go not about to rectify them . if indeed he resent them as faults , but chideth or correcteth not so much , as is sufficient to amendment . if , when he hath shewed him his faults , and that he is displeased with them , he leave the amendment to the young man. if , to please others , as the parents , kindred , companions of his charge , he yeild to a greater indulgence then he ought , or if out of timidity and fear of offending his charge , he neglect his duty . . now to avoid both these rocks , either of which is fatal ; let the governor be resolute to obtain his end , but sweet and mild in prescribing and exacting the means . to be sure not to let any vice pass unreprehended , and according to the nature or danger of it , to be more or less eager ; but for things indifferent , indecencies , fancies , little humors ( which are neither vicious , nor scandalous ) to bear with them till their turn come to be weeded out . endeavour to beget in your charge a perswasion , that you reprehend or correct , not out of your own interest , pleasure , or passion ; but out of a true , internal , sincere affection ; which , if you really bear such towards him , will not be difficult . and if you can thus far advance , you may go a step farther ; i. e. breed in him an affection toward you ( for love begets love ) and then the great difficulty of your work is past : in this also the parents must assist . this must be increased by shewing your self at all times concerned in his interests ; openly taking part in , and justifying his quarrels , tho privately you reprehend him severely , ( for thus he sees you are careful of his reputation ; ) by your diligent care and attendance on him when sick ; and many other occasions will be suggested of honestly insinuating into his affections . but take heed you flatter him not , nor praise him too much , yea tho he deserve very well ; for many times immoderate praise makes him proud and insolent ; many times also lasch and negligent , thinking he hath got applause enough , and needs no more endeavour ; but , as if he hath already hit the mark , unbends and throws away his bow . indeed the moderate suffering of praise , is as great a tryal of wisedome and prudence , as the cupel is of silver . . strive also to enamour him of what you would teach him . for to him that doth willingly what he must of necessity , the proficiency is certain . to be a good and virtuous man , consists almost solely in the will : quid tibi opus est ut sis bonus ? velle . sen. ep . . he that desires to be so , wants little of being so . and this is done by recommending your commands & instructions with the reason of them ; for when the judgment is convinced , the will surrenders of her self . i cannot deny but this is contrary to the practise of too many of our great schools , where children learn only , because it is minus malum ; tho painful and troublesome , yet not so much altogether as perpetual chastisement . many have doubted whether children of person of quality should at all be beaten , pretending it is slavish , and if in another age , injurious ; that he , who will not reform with chiding , will be also obstinate against beating . tho there is no justifying those masters , who think every thing lawful against that unresisting age , who being overburdened with numbers , make cruelty pass for diligence , and supply their want of care with plenty of the rod : as if they , who are committed to their charge , are abandoned to their passion ; or as if reason were not to be used to those who are not yet masters of it : yet corporal chastisement is necessary , even for great mens children also , especially for such stubborn dispositions , as care not for shame , but are afraid of pain . but not this till last of all . for the educator is to try all means before he comes to that : exhorting , examples , employments , praise and shame , promising , threatning , rewards alwaies before punishments . divers laudable crafts also , and deceits are to be practised ; as to commend him sometimes more then he deserves , or for what he hath not done , but you feign to believe he hath done it . to let him know that you pass-by many failings in compassion to his age ; to seem not to believe the evil related of him , but to nourish a better opinion : to put his faults upon another , and exaggerate them in his presence ; to declare the punishment deserved or inflicted ; to watch over him so as to hinder the acting of his evil intention , without taking notice of it . it was also the custome to punish the young prince's favorite for the prince . if these suffice not , try smart chiding ; wherein take heed of unbeseeming words , which a noble nature many times resents long after , but all are apt to imitate towards others . beware also of too importunate , or unseasonable reprehensions ; as either when the offender is in passion , or in public , or your self in passion ; tho it be not amiss sometimes to seem so . neither be alwayes chiding , for that breeds insensibility and carelesnes , and authorizeth his fault by your own . nescio quomodo hoc ipsum , quod concupiscitur , jucundius fit cum vetatur , & contumax est animus ( maxime puerorum ) & in contrarium atque arduum nitens . indiscreet reprehension is many times recommendation of the vice . let corporal punishments be the last refuge , and when the rest , tryed , are found insufficient ; for what is done willingly is best done , horses and beasts are subdued by the rod , but man hath a free-will , which ( if possible ) is to be gained by reason . what we do for fear of punishment we really detest ; and , were we left to our selves , we would not do it . yet by accustoming to do it , though for fear , the bugbear that caused our hatred is driven away , and by little and little we acquire an habit of , and by degrees a love to , it . . take all faults , vices especially , at the beginning , by preventing as much as you can all occasions and opportunities of ill-doing ; as let him not frequent suspected places , not be abroad , tho with a friend , nor be late from his lodging , and the like . for tho he do at such time nothing blame-worthy , yet that irregularity indulged will breed inconveniencies first , and faultines afterwards . plato having chid a young man for a slight fault , and he replying 't was no great matter , answered , but the custome of it is . tho he cannot amend all at once , yet he must not settle in any one . many times also we see a word cast in by chance , or in merriment , to have greater force then a formal admonition . quintilian , if any of his young scholars commited a fault , especially too bold and venturous , would tell him , that for the present he disliked it not , but for the future he would not endure it : so he both indulged their wit , and corrected theit errours aegre enim reprehendas quae sinis consuescere . especially beware of all obscene discourse , and those equivocal phrases , which the wicked invent to express their lust ( ingeniously as they think ) most plausibly , i. e. dangerously . as likewise of all filthy songs , and of libels , wherein either the magistrate , or other person is taxed . forbear also ( chiefly if the child be naturally timorous ) all discourse of witches , spirits , fayries , and the like ; which intimidate the spirit , and fill the head with vain and frightful imaginations . also all fond romances , whether of giants or love. those seem to have taken their original about the time of the holy-war , when all europe was upon the gog of fighting , to which they thought those fond stories were very conducing ; but these from later times , when courtship and lust were in greater account then arms and valour . but whatever they be , being but castles in the aire , it matters not whether they are built for palaces or prisons ; thay have both a bad effect : for they impress upon children , and ( which is almost the same ) upon women , and weak silly men also , false notions . they are to the mind what a feaver is to the body , filling the soul with preternatural , irregular conceits , and hindering the true understanding and reall notion of things as they are in the world , which true histories set forth . they represent actions by a false glass , as in the idle imaginations of silly and loose people . if wandring and insignificant fancies in the brain , ( romances in the thought ) be so troublesome to all well-minded people ; to have such in writing , is certainly much worse . what a madness is it to increase these by suggesting more non-sense ? by printing our follies , and publishing our resveries ? they shew us lust instead of love , false honour and valour instead of true ; the world in imagination for that in reality , agreeable dotages , pleasant means to render men fools . the most dangerous of all romances , are those , which are dressed up with all the artifice of good words , habits , action , &c. on purpose to withdraw the soul from seriousnes and virtue , to vanity and filthines : comedies , i mean , which who with delight frequenteth , returns with the passions and humours there represented , shall i say ? or recommended . the design of them is sensual delight and pleasure ( to say no worse ) which a good serious man looks upon as his greatest enemy : nemo ad voluptatem venit sine affectu ; nemo affectum sine casibus suis patitur . vbi voluptas ibi studium , per quod sc. voluptas sapit . tert. de spect. upon the same reason i would disswade all conversation with fools , jesters , buffoons , and all such as accustome to , and study to procure , laughter . a dangerous and pestilent sort of pleasure , that renders the mind's indulging it , like to his that causeth it , light , foolish , vain , and contrary to that seriousnes and thinkingnes requisite to prudence and gallantry of spirit . when this passion is over , reflect upon what caused it , and the manner of it , and you shall scarce find any action wherof you will be more really ashamed ; as of that which nature hath not suffer'd to be acted without uncomely motions of the mouth and countenance . e impossible ( saith danti p. . ) che sia pace o verit à nella republica , se colui che governa e amico de buffonerie , & bugie . and as it is in a common-wealth , so in a family , and in all conversation . . let him do every thing for a good end , & the best way . first , direct his intentions aright , and by that means his actions become virtues ; and ( which is more ) there will be insensibly implanted the very essence of religion . to carry himself decently , tell him , not that the people will think better of him , that he shall be more accepted in conversation ; but tell him that he ought to carry himself as the noblest and worthiest of gods creatures . to study and be diligent ; not that thereby he may arrive to honors here , and be acceptable to great persons , but to do god his creator the more service , and the like . to do his actions the best way , will breed a laudable ambition in him to excell in that which is good . and since in every age the same faculties are employ'd , only the objects changed , and the actions of those faculties not many ; it must need be , that our whole life is but reacting the same thing frequently over upon divers subjects and occasions . as the fool personates the same humour , tho in divers comedies ; and tho sometimes lance , jodelet , or scaramuccio , yet 't is all but the same buffoon . in infancy little quarrels with their brethren , peevishnes , wilfulnes , &c. are afterwards angers , hatreds , envies , prides , jealousies ; and a sensiblenes in youth for a gig or a suggar-plum , is the same afterwards for honour or interest . and he is not the only wise man who discourseth of , or acteth , great and high matters , but he who speaks or doth , whatever it be , great or small , pertinently , and according to the nature of the subject . therefore let your charge , even in his youth , frequently reflect upon his own and others actions , and censure them freely , that himself may be engaged to know to do better when the like occasion recurs . 't is generosity not to admire every thing he hears or sees ( which some miscall civility ) but to use his judgment ; to discommend as well as praise ; nor to acquiesce in every answer , but to seek for solid reason , and , according to his capacity , satisfaction . let him also in in his sports be prompt , diligent , active , subtil , free , not dishonest ; and where there is any engagement for victory , earnest , contriving , watching advantages , yet not quarrelsome ; endeavouring to overcome , yet patient if vanquished : and these qualities will be also afterward put on in more serious matters ; for if hunting be a praeludium to war , childrens sports are so to all other actions of their life . . it is also necessary that the educator have the disposing of the servants ; or at least that the child have none but virtuous and discreet persons to serve and wait upon him , especially in his chamber : whose discourse at his rising and going to bed have great influence upon him many times , either to confirme or deface such notions , as have bin infused into him the day before . great care also must be had of recommending him to good companions , and rather those that are somewhat above him in years , of a good reputation , and such as you will be content he may imitate . if you come into a strange place , you may discover evill company ; if they be extraordinarily officious without any reason ; if they applaud whatever the young man saith , or doth ; if they offer their service and assistance to all purposes ; if they advise against the governor , or to liberty , libertinisme , or idlenes ; if they railly , droll , and speak evil of others , especially of virtuous men , or such as the young man is recommended to ; if they endeavour to draw him to unknown , obscure , or suspected places , or bring him into much company . beware of such men , and get your charge out of their hands as soon as you can . . i have often thought it a great shame to see beasts , as horses and dogs , taught with so much care and industry , their natural vices corrected , and their disposition reformed , by almost certain rules fitted , out of observation , to every humour and imperfection : yet many men to return not only not bettered , but much deteriorated from their governors ; till i considered , that besides the ignorance , negligence , and insufficiency of the educators , or their undertaking to bring up too many , and all by the same way , there was also required on the part of the educated , the generous concurrence of his own free desire and endeavour to do well . that some also have such natural imperfections and perverse dispositions , as if not taken at the first moment , as it were , the primo-prime acts , and preserved with infinite care and industry from temptation , are difficultly reformed and straightned . nero was not rectified by seneca and burrhus , tho it is probable , had he been a private person , and so long under their care till he had got an habit , and imbibed those instructions they gave , he might have proved a virtuous person . but the tree returned to its native crookednes before it had time to grow straight . cicero's son to the stupidity of his nature , added drunkennes and good fellowship ; and no wonder if from athens and cratippus , he returned as he went to them . m. aurelius provided . of the most approved masters of the whole empire ( the learned julius pollux being one ) to educate his son commodus ; and within a while cashiered five of them , because he had observed some levities in their carriage . yet could not the other nine rectify the froward and barbarous humour , perhaps suck'd from , and encouraged afterward , by his mother , at the time of his conception in love with a gladiator . caracalla was nursed by a christian ( tert. ad scapulam ) whose education had such force upon him , that for a long time he behaved himself so , as he gained the love of all men , hujus puoritia blanda , ingeniosa , &c. saith spartianus . but afterward the natural humors which were not sufficiently by that short time of good education purged out , sermented again , and corrupted the whole mass . in such cases therefore , i advise the educator to be contented to do his endeavour , and not easily despond ; but if no betterment , to have patience ; and without all passion , and with due respect to the person ( careful not to fix any scandal or permanent infamy upon the family ) send him away . he may be fit for somewhat else ; as the spanish proverb saith , that which will not make a pot , may make a cover : or others may be more fitting for him , or more fortunate then your self . and so , as physicians remove their incurable patients far off into the countrey , free your self from him , that you may not be shamed by him , nor your self see his shame . chap. vi. of the ordering the disposition and manners of the educated . this i begin withal , because it is the chiefest and foundation of all the rest . for if you can plant in him a virtuous disposition , the rest is easy , and follows as natural corollaries from thence . and this is sustained upon two general bases , conscience , and honor. therefore , . let the educator in the very first place endeavour to plant in his charge a true sense of religion . i mean not that , which consists in disputing for a party , or in discourse only ; but that in the heart and affections . that he may seriously remember and acknowledg his creator betimes ; and accustome himself to bear that yoke , which in time will grow easy , and at length pleasant : and that he may not be ashamed to own god almighty for his master in this adulterous and atheistical generation . our lord said , that the good seed , being sown in the ground of an honest and tractable disposition , cannot but bring forth in youth the blade , then the eare , and at last arrive at maturity . regard not any wicked proverb , or censures of early piety . but if religion once take root in the spirit of a child ; . the principal is saved , should it please god to call him betimes out of the world. . neither can he in his whole life miscarry . for this is founding him upon the rock , which withstands all floods and tempests ; i. e. it is a principle , universal , perfect , unfailable ; upon which whoever builds , shall live uniformly , contentedly , and happily , both here and hereafter : a principle which will bear him up in all estates , accidents , and actions ; a principle , he never need change , or forget . his sufferings by it will be pleasant , his life blameles , his actions prudent , his words discreet , his thoughts virtuous and regular , and in all things shall he live according to the perfection human nature is capable of . religion prescribes a certain end , the glory of god , or doing as much good as he can to himself and others ; which is an high and noble aime , and direction ; and hinders all lownes of spirit , disorder and confusion in actions , and inconstancy in resolutions . for if any object be proposed , he considers not so much what is lawfull or expedient , as what is best to be done . from want of such a scope or mark it comes , that most men shoot under , employ their minds in little by-businesses , unworthy their dignity , and not honorable if effected . indeed our understandings are foolish , and desires irregular ; and to rectify them we have fathers and governors , whose wisedome we make our guide ; yet is not theirs comparable to that of our lord set forth in the holy scriptures . frequently therefore inculcate the greatness of god , the creator and governor of all , and every particular , in this world ; the shortnes of our life , and certainty of judgment ; the great reward for the good , and severe punishment for the bad . explain to him the mysteries of the lords prayer , the creed , commandments , his obligation in baptism , and the doctrine of the sacraments in due time . accustom him often to meditate , and set before him the manner of the life , which our great lord , the only son of god , lived here on earth ; and the great sufferings and mortifications he voluntarily chose and underwent ; that so he may not prefer in his thoughts any way before it . frame also for him prayers conformable to his age and condition , which may contain a summary of his duty . and take care that he say them every morning and evening upon his knees , not in bed ; and as he advanceth , change them , lest they become a meer form . let him also every night , at his going to bed , recollect historically what he hath done , and said that day ; and for what he hath done amiss to be sorry , and for what well done give thanks . let him also frequently ( suppose twice a day ) read some part of the scripture , and the historical and sapiential books rather then the other , which are more difficultly understood . in the morning let him , as much as he can , order his actions and emploiments for the whole day ; foreseeing what temtations that day are likely to come upon him , and how he may best prepare against them . . let him also be made to know his own dignity , the sublime ends to which he was created , and the noble actions which are in his power . ad magna , imò ad maxima , nati sumus , not as beasts groveling on the earth , obedient to their appetit , and labouring only for their belly . major sum , & ad majora genitus , quam ut mancipium sim mei corporis . sen. man hath a design higher then nature , to be like to almighty god and his holy angels ; to overcome himself , master his passions , and rule over others , not by fear and violence , but by reason , justice , and choice . the arts and sciences he invents , the laws and government he establisheth , the cities and fleets he buildeth , argue him to be of a most noble extraction ; and that a good man is worthy to be reverenced of his own self ; in as much as he will do nothing misbeseeming so noble and eminent a nature . and especially let him be fortified , and well prepared to entertain sufferings ; which is the great trial and cupel of gallant spirits , and without which he can never become perfect , i. e. his faculties can never be advanced to the height of their power . for in some sort suffering is the one half of our life , as doing is the other . sufferings in body , sicknesses , pains , want of conveniencies in diet , lodging , liberty , wearines , &c. in good name , obloquies , defamations , revilings , affronts , too much reputation , expectation , and the like . in his mind , ignorances of what he desires , or is fitting for him to know , discontents for loss , or miscarriage of relations , and friends , breaches of friendship , treacheries , ingratitudes , failings of his designs , insulting of enemies , &c. in external things , losses , poverty , with infinite more . i shall not name spiritual afflictions , because seldom incident to this age . now for these and the like , let him be instructed how to render himself as little , as is possible , obnoxious to them , by not setting his mind upon what is not in his power ; by good considerations proper to every sort , such as are furnished in many books , particularly in petrarch . but especially let him be practised and inured to suffer and bear so many as his age well permits , with courage and patience . however , he may arrive to the discretion not to be disturb'd for trifles , for the loss of a horse , a dog , or a picture , or somewhat of smaller value . and if he can bear a small burthen in youth , doubt not but he will be able to carry greater still as he grows in age . . endeavour to sow in him the seeds of true honor , to be afraid of shame for misbehaviours , and to value the good opinion of virtuous and worthy persons . the desire of honor is of so great force in all our actions , that the false and conterfeit of it is the great incentive and encouragment to all wickednes ; that those men , who neglect and despise religion , yet pretend altogether for honor ; that the horridest and most dangerous designs never want persons to act them , if they can be perswaded to be honorable ; that the pretended diminution of it is thought not sufficiently revenged with the loss of life ; that for it so many battels are fought , so many friendships broken , so many laws , even of religion despised , and conscience and justice trampled on . but these are from a misapprehension and mistaking that to be honorable , which indeed is not so . but i would my educated should esteem reputation only from wise and virtuous persons , which is the attestation of them , that know best , to his actions , and a public recommendation to emploiment . by this means he shall list himself under that ensign , and be ranged with that party , whereof our lord himself is the captain ; and he will take pleasure in virtue and piety , when he sees his actions and waies conformed to the sentiment of the world of all gallant persons , both past and present . nor shall he need to hunt after applause and fame ; that will follow him fast enough , with those that are either indifferently , or well inclined . but he must expect obloquy from the contrary party ; and many evil words , and much raillery will be spent upon him ; in vain , if he have the courage to despise them . being a gentleman , then let him consider that he is above the tongues of evil men : that he is engaged to nobler and sublimer designs and actions then other persons ; he must steer by higher stars , and aim at somewhat more heroical . other men labour for a fortune , and are a long time before they can arrive at that height to which he is born , and wherein the virtues of his fore fathers have placed him : he is already , because of his wealth , secured from necessity and want of what may be convenient or useful for his studies ; from necessity , too often the mother of low and abject thoughts , with which a poor man first combats before he can conquer any advantage of emploiment . besides , by his family he is already placed upon the theater , where all his actions shall be observed and praised , even more then they deserve ; all mens eyes are upon him expecting somewhat extraordinary from him ; and so he needs not some eminent action to introduce him into the good opinion of the world. let him therefore aim at somewhat above , not only ordinary persons , but his own condition also ; least he fall equal to those below him ; for he cannot in practise reach the height his imagination designs . let him say continually with himself , for what came i into the world ? why hath god gived me such riches , such parents , such respect amongst men , but to do more good ? surely i have received five talents , a greater increase and return is expected from me . magnam fortunam magnus animus decet . . this greatnes of spirit consists principally in these virtues , ( omitting most of those , which erasmus in his enchiridion militis christiani , recommends very effectually , but are common to all christians as well as to a cavalier ) i will only recite such as are more noble , heroical , and honorable ; and leave the pressing of them to the industry of the educator . his title of gentleman suggests to him the virtue of humility , courtesy , and affability ; easy of access , and passing by neglects and offences , especially from inferiors . pardoning also injuries , as being superior to them ; and not provocable to injure another . generosum apud animum cito moritur iracundia . he despiseth no man for his fortune or misery ; and is not afraid to own those who are unjustly oppressed ; for such , ordinarily , are men of parts , and if of virtue and integrity , they commonly rise again . he is not proud , no not when commended , nor doth any thing render him insolent or haughty above other persons . nor doth he strive to make himself known to be a gentleman by huffing , swelling , strutting , or domineering over inferiors ; nor by disobedience , and restines towards superiors ; much less by hectoring and quarelling . so neither by his clothes and peruque : nor stands he upon his family , name , wealth , honor of his kindred or ancestors ; but strives to equal himself with those that began their reputation , in civility , industry , gentlenes and discretion . by obedience to laws , submission to governors ; not content to do barely what is enjoined , or to make law the adequate rule of his actions , he forbears more then the law forbids , and doth more then it commands : he storns to take advantage of his quality to exemt him from such duties , exercises , and rules , as meaner persons are obliged unto . he doth nothing for fear of punishment ; nor leaves he a good action because of the danger , obloquy , or the like . courage is the proper virtue of great spirits . wherefore he defieth all little crafts and subtilties in negotiations , and thinks to master his designs by reason , and magnanimity , rather then finesse and devices . he is also , as much as is possible , equal and alike ; in his conversation , calme , peaceable ; and the same in private as in public . he bears also adversity cheerfully : when deservedly chid or corrected , is patient ; is open , and free , not dissembling or hiding himself behind little nets , or fig-leaves . invalidum omne naturâ querulum est . he scorns to tell a lie . tasso said , that other vices were like clip'd or light , but lying like counterfeit and false mony , which an honest man ought not to pay , tho himself received it . nor is he afraid to confess his faults , because he committeth them unwillingly ; nor ashamed to discover his ignorance , for he hath a desire to learn. he is also laborious , abstinent , and willingly undertakes difficult and painful emploiments : he had rather be in a camp then in a bed-chamber , and is afraid of nothing more the the dead sea of sloth and pleasure . difficulties , he knows , bake and concoct the mind , lazines effeminates and loosneth it . he is ready to do good to all ; give rather then receive ; is bountiful , values not great favours done by himself , so much as small ones received . is not ungrateful to others ; but himself desires no recompense , and is content , tho unworthily used . bona facere & mala pati regium est . he thinks it much below him to hate any one . in sum , he is bold without rashnes ; affable without flattery ; prudent without cunning ; secret without dissimulation ; devout without hypocrisy . he is constant , not opiniatre ; liberal , not prodigal ; gentle , not soft ; open , not foolish ; frugal , not covetous . he fears nothing , he despiseth nothing , he admires nothing . . to beget in him these and all other virtues , set before him good examples ; if of his own family , ancestors , and kindred 't is the better : as also are those of his own countrey , condition , time , age , acquaintance , and present , rather then ancient and absent . no prince ( except of a very base alloy , as nero and commodus ) if he hear of a good musician or comedian , desire to be like him ; but if he knows of the noble acts of his equal , he wisheth his own were such . acquaint him also with the stories of good and virtuous , rather then great-fam'd men , for this many times fills his head with vain and fruitles imaginations . and here i cannot but recommend to all persons the reading of lives , of modern rather then ancient persons : which are not the worse ( if drawn truly ) because somewhat hansomer then the original . as monsieur peiresk , and monsieur de renty , alessandro luzzaga , &c coglione , giacome medices , marquis of pescara , pibrac , giac. foscarini , &c. sir tho. more , proposed to himself jo. picus mirandula , whose life and some of his works he translated into english. carolus calvus caused a manual to be made for his instruction in his daily duty , out of the lives of famous persons ; and that excellent book of m. aurelius , seems to be no other , then such memorials as he collected for the governing himself and empire . examples also of evil men , if discreetly represented , are as useful ( if not more ) then others ; for wise men learn more by fools , then fools by wise men . the thorns also which are dug out of his own ground by admonition or correction , must serve to make a fence for the future : and he must be manured with the weeds pluck'd up in his own garden . all the faults , both of himself , and other men , being useful to preserve him from the like . . let him also know the great advantage of innocency above repentance . he that keeps himself from great sins , is as one that hath a prosperous voiage ; he that repents as he that saves himself upon a plank . consider what the good father said to the frugal son ; all that i have is thine . and what s. john of those who continue virgins , i. e. innocent ; that they have a new and peculiar song , that they , as immediate attendants , follow the lamb whither soever he goeth . and that they are the first fruits most holy unto god and our lord. how happy is he that never goes out of his way ! with a reasonable constant pace he must needs advance much further then other persons . especially fortify him against the three great ruins of youth , luxury , debauchery , and gaming ; and all other faults , which tho in themselves lesser , yet his peculiar inclination may render them as dangerous as the other . but if his garment cannot be kept alwaies clean ; yet have a care it may be with all possible speed washed ; and let all endeavour be used to preserve him from habitual and customary sins ; for rather then permit these , you ought to render him up to his parents , who perhaps may find a cure you know not . dionysius ( 't is better to use a forreign example for that , which is too common amongst us ) having in his youth indulged himself the liberty of debauchery , and finding too late the inconvenience , and endeavouring to oblige himself to the strict rules of temperance ; was answerd , tho perhaps untruly , that he could not safely do it ; if he relinquished his drinking he would fall into a consumtion ; so in his own defence he was forced to continue in his sottishnes . so true is that of our lord , he that committeth sin is the servant of sin ; and especially in this sin of drunkennes , whilst that extraneous supernatural fire quenching the true , native , genuine heat of the body , requireth still to be nourished by its equal or stronger . . the great spring and origine of lust is idlenes ; and if drinking increase the fire , lust takes away the fewel , both shorten the life . ply him therefore with continual labour and study , that the temter may find no bait to cover his poison . this is the remedy against that fire , which consumeth so many noble persons , families and nations ; an enemy not to be contended withal , but avoided . after you have detained from him all romances , lascivious books , pictures and discourses , and yet prevail not ; bodily labour interchanged with study must be prescribed : and if this remedy not , change places , and suggest new objects continually . a worthy prince of late times , being , by a servant of his , temted to this sin , shewing him all things prepared for the purpose ; the prince opened the door of the room , and commanded the officious ruffian to give him place and secrecy ; which he had no sooner done , but the prince shut the door upon him , and forbad him ever to come again into his presence . and truly this temtation is the exact , and almost adequate , trial of a brave and heroical spirit . he that is not carried away with every beauty , nor too much with any one ; that is deaf to pleasure & those enticements which so few can avoid , hath a noble soul and well grounded virtue . but if neither sense of honor , which this sin wounds more then any other , ( shame alwaies accompanying those unlawful , as blushing doth the lawful actions ) nor sense of the grievousnes of the sin , nor the expensivenes , nor spoiling his parts , nor danger to his person , nor the fear of diseases , and shortnes of life , nor conscience of his duty and virtue , nor emploiment , nor any other remedy will serve ; 't is best to marry him . this sort of love , said tasso , is a vice , wherein the same coin is not current between buyer and seller : the one pays honor , conscience , virtue as well as money , the other but love at the very best . but betwixt man and wife there is money for money , love for love , and all other things equal . but i look not upon marriage as a remedy only for fornication , except in such young men , who before the time , are impetuously carried on to those desires ; it is much more honorable , but seldom falls under the educators cognisance ; and if it do , he is rather to advise who is unfit , then who is fit for a wife . . the inconveniencies of gaming , are , . acquaintance with low , base , unworthy company . . learning also from them sordid and unmanly arts , as sharking , cheating , lying , equivocating , which is by such counted overwitting their camerade . . loss of time and money . . great engagement of the passions , which is the most effectual and speedy means to obliterate any good thought , and introduce the superiority of the bestial part . . learning , or at lest patiently enduring those abominable swearings , cursings , blasphemings , &c. . danger from other mens passions . how many have bin murthered , more duelled , upon play-quarrels ? monsieur faret observes , that only three sorts of persons follow the trade of gaming . . covetuous , who for love of money care not what means they employ to obtain it , and find none easier and cheaper then this which requires no stock , no tools , no learning , and is readily taken up by any one that hath but little wit , and less conscience . . lazy and effeminate , who not knowing how to spend their time better , can devise no divertisement so proper as this lasch exercise . . desperate , who being by fortune , or their own wickednes , reduced to that extremity , that they live to day , as if they were to die to morrow , think they may obtain that subsistence by cheating or hazard , which they cannot hope reasonably for by their industry ; and not having any virtue , ability , or lawful emploiment to supply their debauchery , they betake themselves to prey upon the weaknesses and ignorance of better men then themselves . here then it is to be supposed , that no gentleman desires to advance his fortune by the detriment of an other , and that to avoid coveteousnes ( the author of those horrid mischiefs in gaming ) he ought to forbear gaming , as the trade and emploiment of necessitous , idle , dissolute persons : the cheats whereof are so infinite , that it is impossible a virtuous or ingenious person should learn or avoid them ; and that it is a science which will neither credit its professor , nor quit the charge of the learning . yet if not as a trade , but with due caution practised , plays may be learned ; such especially as are menaged by skill , and not fortune only , to acquaint him with numbring , and to quicken his fancy and memory . besides , musick , discourse , and such other divertisements will not hold out long conversation with the same persons . but then let him not play for more money then the loss of it will be insensible to him ; and if his play can bear its own charge , seek not to gain by it . and let him ( as much as is possible ) practise to be unconcern'd in the winning or loosing ; to play calmly without passion . to which if he can arrive , he hath been serious in his play to very good purpose . let him also be veracious , and abominate a lie , or cheat , even in his play . and lastly , if a by-stander , let him beware of discovering the faults , either unskilfulnes , or deceit of the gamesters ; else both parties will hate him . chap. vii . of frugality , or ordering his money and expences . . wealth i. e. money being the great instrument , whereby all things are performed in civil societies ; and therefore being equal to all other external commodities of our life ; whereby also well laid out friends are gained in the court of heaven ; it is necessary the educated be taught the use and value of it betimes . it is reported of sr thomas more 's father , that to the intent his son might prove a good husband , and employ his time and intention wholly upon learning , he would never permit him to have any money , but when he wanted any thing to ask for it . quod adeo stricte observavit , ut nec ad reficiendos attritos calceos , nisi à patre peteret , pecuniam haberet . and this severity sir thomas more afterwards mightily commended ; for by that means ( saith he ) i could not furnish any vice or pleasure , i could not loose my time in gaming , nor knew i what unthristines or luxury were , nor could i employ my self in any thing but my studies . sir thomas more was indeed one of a rare and extraordinary spirit , so observant of his father , that the history saith he never offended him , nor was ever offended with any thing his father said or did to him : and when himself was lord chancellor of england , before he ascended his own tribunal in westminster-hall , he went to the kings-bench-court ( where his father was judge ) to ask him blessing upon his knees : and i beleive had his father indulged him the command of all his estate , he would have done no otherwise then as without it . so that whether is better to keep all money from a youth , or let him have some small proportion ( for any great part he must by no means be possess'd of ) is a question not to be decided by this example . i knew two persons of quality , great friends , who brought up their sons together , and were of divers opinions and practises in this point . if we may judge by the event , he , who had the power of money , proved the better husband . but neither do i think this to be any more then one single example ; more , i am confident , have miscarried on the other side . methinks the best general rule ( because several dispositions are to be handled several waies , which must be left to the discretion of an ex-experienced educator ) is ; that he be allowed so much a month to be spent according to his own fancy , yet over-looked , not scrictly watched ( except where there is reason to suspect some ill menagement ) by the governor . who is also to restrain him from debauchery , gaming , and all notorious acts of prodigality : and on the contrary to provoke him to compassionate the necessitous , be liberal to such as have any way served him ( nothing being so unbecoming a gentleman as ingratitude ) and such like . but by no means let him have all his allowance in his own power , for that is to put the bridle out of his mouth , the means whereby the governor must coerce him . . let him , ( at first with the direction of his governor ) do as much of his own business ( i mean buying , trucking , giving , receiving , paying , chusing , clothes , books , &c. ) as he is capable : for hereby his mind is inured to a great piece of wisdom , [ soli sapienti notum est , quanti res quaeque taxanda sit . sen. ep . . ] to esteem , compare one thing with another ; to judge and value , not only things necessary for the present , but all others also . for the grounds and principles of judgment and discretion are the same , tho the subjects , whereupon they are exercised , are divers . nor let him fear the silly opinion of such persons , as think cheapning or chusing a derogation to their honor , or buying for the just value a cheating of the seller . i have seen the greatest king in christendom refuse to buy what he conceived too dear , and to change the shop where he thought himself not well used . persons also of very good quality in italy are not asham'd to go to a shop , chuse , and bargain , v. g. for their clothes , and make the taylor also cut them out of the whole piece before them . whereas an ordinary gentleman amongst us thinks himself abused , if not cousened . as if it were noblenes to expose and suffer themselves to be overreached , derided , and fooled by an impudent pedlar , or flattering host. who , tho in our nation they arrive , by the impudent folly of those , who know no nobler way of generosity then to be fooled by the meanest and unworthiest of all people , to buy the estates of such prodigals , as degrade themselves first into a familiarity , then into an equality , at last into an inferiority , with them : yet in other countreys , where men have and make use of the parts god hath given them , they are kept in that degree and rank which befits their profession . . let him alwaies buy with ready money ; which will both keep him in mediocrity of expences , within his bounds , teach him the value of money , and acquire him very great reputation both with tradesmen and others . he buyeth cheaper and better commodities , and is not imposed upon with false bills and accounts . by this means also he may learn to live under his revenue ; which whosoever doth not , can never keep himself out of debt . it is therefore dangerous to have to do with them that keep books , which are authentick records , tho governed many times by careles or dishonest boys ; except himself also keep another , and as diligently look to his accounts ; and that frequently to , ( old reckonings never turning to the profit of the debtor ) : and if after the manner of merchants , under the notion of creditor and debtor , 't is the easier and better . but if he keep his accounts severely , not only they with whom he deals , but his servants also , will be more careful what reckonings they bring him . . young men out of emulation have a great vanity of desiring whatever they see their equals enjoy , and this proves many times a dangerous and expensive folly : being accompanied most-what with a speedy loathing , or neglect of what they unreasonably long'd for . omnis flultitia laborat fastidio sui . a young man need not be altogether cured of this distemper : if it can be regulated , excellent use may be made of it for his instruction in many knowledges , and gaining him much experience . but to moderate the exorbitancy , the best way is to make him an example to others ; by putting him upon some particular curiosity by himself , which may with reputation be opposed to those many vanities of his camerades . and such a one also as need not perish with the using , as globes , maps , pictures , medals , curiosities of art and nature , &c. . neither let the educator be too morose or solicitous to keep him from all vanity in clothes or expences , lest he be discouraged . for few being willing to learn out of the school of experience , and she being a good mistress , if not the sole one , it is very fitting to make her a partner in our instruction . only the educator ( that is , reason ) must be the chief master , and let his charge take out only such lessons under her , as his guide shall think fit : that is , such as may convince the younker of the vanity of those and the like desires . scriptum est enim ( saith rog. bacon very wisely ) qui non errat non invenit , qui non corrumpit non emendat , qui non tristatur non laetatur . chap. viii . of the preservation of his health . because it is very tedious , chargeable , and sometimes dangerous to repair for every small distemper to a physician , it is very fitting the governor should know to preserve his charge in health . for without that he is uncapable to undergo any emploiment ; neither can he study , nor follow his exercises , when sick ; but is troublesom to others , and unprofitable to himself . . in youth excess in eating and drinking is very frequent , necessary therefore it is to moderate his appetite . for if the stomack be stretched beyond its true extent , it will require to be filled , but never well digest what it receives . besides it is much better to prevent diseases by temperance , sobriety , chastity , and exercise ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) then cure them by physick . qui enim se medicis dederit , seipsum sibi eripit . summa medicinarum ad sanitatem corporis & animae abstinentia est . he that lives abstemiously or but temperately , needs not study the wholesomnes of this meat , nor the pleasantnes of that sawce , the moments and punctilios of air , heat , cold , exercise , lodging , diet ; nor is critical in cookery and vintnership ; but takes thankfully what god gives him . especially let all young men forbear wines and strong drinks , as well as spiced and hot meats ; for they introduce a preternatural heat into the body , and at least hinder and obstruct , if not at length extinguish the natural . . but if overtaken by excess ( as it is difficult alwaies to stand upon guard ) the best remedy is vomiting , or fasting it out ; neither go to bed upon a full stomack , except by reason of drinking , it be necessary to remove him from company ; that the world may not be witnes of his brutality ; and that himself may be hindred from all extravagancies , and be ashamed of it the next day . let physick be alwaies the last remedy , that nature may not trust to it . . if through melancholy , timorousnes , or womanish education ( for i see very few women well educate men ; nor men women ) your charge have imaginations that he is alwaies sick ; ( if he only pretend so that he may avoid study and labour , 't is another case ) do not at first seem to discourage him , but rather bring him off his humor by painful and harsh physick ; which is the cure also of those melancholic persons , whose sicknes , tho they are frequently indisposed , yet is not dangerous either for life or labour . . much of health consists in exercises and recreations , which must be regulated according to the country , season , &c. but generally rather violent then lasch ; such , i mean , as may cause the body to transpire plentifully ; and exhale those black and fuliginous vapors , which are wont to oppress young men ; that nature be not hindred in her circulation . neither be afraid , tho he be weary and tired : for wearines is no disease , nor doth simple heat without putrefaction cause a feaver . besides brisk exercise will render him strong , active , mettlesome ; whereas idlenes contracts a stagnation of humors , numnes of the joints , and dulnes in the brain . yet violent exercises , as running , leaping , wrestling , are not so fit for thin , choleric , and weak bodies : rendring such old and gowty before their time , as they did constans the emperor . . dancing is a moderate exercise ; so much whereof is to be learn'd as may give a good and graceful motion of the body . no nation civil or barbarous , ancient or modern ( except our late contradictive spirits ) that express not their joy and mirth by it , which makes it seem a sprout of the law of nature . but the use , which is now frequently made of it , especially since it is become a difficult study , and many years , besides infinite practise , required to a reasonable perfection in it , i cannot but utterly condemn : subscribing to the severe , but true , censure of that most excellent modern historian monsieur de rhodez . there is nothing ( saith he ) which doth more dissipate the powers of the spirit , nor more enervate the forces of the soul , then the ravishing harmony , the continual agitation of the body , and the charms of ladies conversation . the great triumph of sensuality is such meetings , where the eare is fed with musick , the eyes with beauties , the smell with perfums , the tast with banquets ; whither none are invited or come , but to please or be pleased . could their thoughts be then seen , in what a hurry and tumult should we perceive them ? what desires , what fears , what impatience , what lust , what jealousy , what envying , what despisings ! &c. card. borromeus in his book against balls and dances saith : that he , when a young man at the university , and his companions , with great importunity prevailed with one of their professors , a grave and prudent person , to go along with them to a ball : who having observed the actions and circumstances thereof , told them with great astonishment , that it was an invention of the devil to destroy souls , by corrupting the very being and essence of christian virtues . when a servant lighteth a torch , we give him strict charge not to carry it amongst flax , straw , or the like . why do not parents forbid their children to frequent those places , where is more danger of kindling another manner of flame ? to have the imagination swelled with the presence of beauties in their trim , and under a full sail , when the blood is chased , and the mind set upon pleasure ; is not drinking cold water , but strong poison to one overheated . . it will not be amiss here to add , that divers bodily diseases , infirmities , and undecencies may by the educators care be regulated , and either wholly , or in good part , amended . for few there be , who have all the members of their body equally sound and well-disposed ; the worst is corrected by bringing spirits to that part with labour and exercise : as shooting in a long bow , for the breast and arms . bowling for the reins , stone , gravel , &c. walking for the stomack . riding for the head : and the great drusus having weak and small thighs and legs strengthened them by riding , especially after dinner : as did also his late majesty . squinting and a dull sight , are amended by shooting . crookednes by swinging and hanging upon that arm . stammering by deliberate and slow speaking , and observing what words run most currently . so both mr mede and mr oughtred helped themselves . divers misaffections in the eyes , by spectacles . bashfulnes and blushing , by frequent speaking in company , &c. chap. ix . of the divers passions , inclinations , and dispositions of man , and the ways to rectify and order them . . but that the educator may clearly see his work , and have it , as it were , wholly in his view ; i will dig a little deeper ; anatomize and lay open the soul with its operations . perhaps not so accurately and punctually , yet as plainly , and for practice as usefully , as i can ; regarding not the curiosity or philosophy , but the necessity and utility of the knowledge . for he that knows quid homo potest , will quickly perceive what his charges abilities are , and what his defects ; and consequently what the remedies . . in the soul then are two sorts of powers , cognoscitive for knowledge . motive for action . knowledge ( omitting apprehension as not falling under our consideration ) consists in invention , memory , and judgment , of which in their places . action is in the will ( of which we shall not speak ) or affections . and these are either concupiscible or irascible , and both these are passions or inclinations . passions are the natural motions of the soul towards objects agreeable or disagreeable . or the motions , or effects , which objects pleasing or displeasing immediately cause in the soul. i. e. what the soul suffers from its objects immediately without deliberation . tho some call passions only the more irregular and ungoverned actions of the soul. inclinations are the frequenter , and customary working according to those passions . and , if meerly according to natural suggestions , they are properly called inclinations : but if they proceed to excess , and be not bridled and regulated , they become vices . but if regulated by reason or gods spirit , they are properly virtues . if by the probity of nature , without much deliberation , our inclinations work laudably , i. e. as they do when habitually regulated by reason , then are those natural inclinations called natural virtues , or good nature . . by the way take this caution , that you trust not to these natural virtues , as if they were , or could be , sufficient to make a man habitually and throughly virtuous : or , as if he , that acteth according to them , were really and sufficiently virtuous . what seneca saith of valour , is true of all the rest . paucissimos fortes natura procreavit , bona institutione plures reddidit industria . and this our holy religion expresseth more plainly , when it distinguisheth between grace and nature ; for if natural dispositions be not sufficiently virtuous morally , neither are moral virtues sufficient for obtaining heavenly and spiritual graces . dispositions indeed they are to virtue , but must themselves also be ordered and directed by prudence : else they will run into many mistakes ; love , where there is more reareason to hate , and cajole , where they should chastise : they will also neglect many actions of virtue , and run into many of vice . nor is it a sufficient excuse for any evil-dispositioned , v. g. an angry person , to say , that he is so naturally , for we are to live by reason and grace , not by nature ; nor is it well said of a thief , i am so naturally , for to what purpose have you reason ? . passions . inclinations proper to , or arising from , them . . love. sweetness , kindness ; contrary to insensibleness of good . . hatred . maliciousness , evil-naturedness . . desire . heat or eagerness ; contrary to coldness or indifferency . . aversation . frowardness , peevishness . . hope . courage , boldness ; contrary to faintheartedness , cowardliness . . fear . timidity , softness , ( contrary to hardiness , ) indifferency , lazines , quietness , love of ease , dulnes . . confidence . credulity ; contrary to distrust . . despair . impatience ; contrary to patience , longanimity . . joy. cheerfulnes ; contrary to sadness . . sorrow . melancholy , saturninenes ; contrary to mirth , jovialness . . acknowledgment . gratitude , generosity ; contrary to ingratitude . . wrath or choler . roughness , harshness , morosity , contrary to meekness . anger . promptness , briskness , rashness , revenge . pride . haughtiness , swelling . . shame , modesty , bashfulness . . impudence . hastiness , impertinency . . repentance . flexibility ; contrary to obstinateness . . pitty . tenderness , mercifulness ; contrary to hardheartedness , cruelty . . envy . malice . . emulation . activeness . . indignation . vehemency . . reverence . humility . . contempt . surliness , disdain , scorn , insolence . . love of women . amorousness , uxoriousness . . jealousy . suspiciousness , doubtfulness , suspense , misinterpretation . it is to be noted , that many times a man worketh contrary to his natural inclinations ; because the inclinations follow the cognoscence of the soul : and it happens frequently , that a violent and strong apprehension may be formed on a suddain , contrary to what is usual . as the sound of drums , trumpets , shouts , examples , &c. may put such apprehensions into a coward , as may make him valiant ; and on the contrary weariness , darkness , rumors , sombre and dismal accidents , &c. may intimidate a valiant man. wherefore it is great rashness to judge of any mans inclination by any particular action : or to think that every man must work , as he is inclined . again ; passions having their force , because reason and the commanding part of the soul doth not restrain and bridle them ; it seems that inclinations are best discerned when they are most at liberty : as childrens at their play , when they think not of dissembling , or restraining them . and . that they , who command not one passion , are also obedient to others ; and that he who is one way passionate , is likely to be so in all , or any . and . that the educator , seeing the inclination of his charge , may moderate , change , and govern it as it shall be convenient ; and that by changing objects , and apprehensions ; but chiefly by shewing him the good or bad of that , or the contrary , that is , by rationally persuading him to submit it to reason . . these inclinations are but as the elements and principles of our dispositions and humors : which are made up of many of these ( man as all other creatures being de-de-compositum ) and these in several degrees and predominancies ; and these also mingled and tempered with the differences of knowledge or apprehension . and by the way , upon these grounds , i perswade my self , it would not be difficult to enumerate all , or the greatest part of our actions , and the causes and order of them ; which is a piece of knowledge the most conducing to the well menaging of our selves that can be ; for the variety of passions , inclinations , and dispositions is the cause of all human business and affairs in the whole world. from the mingling of inclinations , and apprehensions , arise those infinite sorts and varieties of ( as the french and spaniards call them ) wits ; we term them dispositions . the chiefest i have observed , i will here set down , for an essay and sampler , to direct those who have more leisure to add to them according to their experience . and it would be a good work to characterize them so vively , that men ( at least such as are extravagant ) may see themselves as in a glass ; and discovering their imperfections , amend and alter them . in general some dispositions are bad , others good . bad are such as these . . such as want wit , dead , stupid , senseless , heavy , dull , forgetful , sottish , not able to apply themselves to any thing , yet are crafty , and deceitful ; these are miserable . . idle , sensual , slothful , gluttons , without memory or care , cat-witted , dissolute , foolish , impertinent , obstinate , untractable . . weak , base , low , fearful , irresolute , soft , troubled , mazed , confused , emty , open , bashful , sheepish , sneaking , low-spirited , yet many times crafty and malicious ; these easily become a prey to low and mean companions . . vain , giddy , harebrain'd , bird-witted , inconstant , such as employ their thoughts in things of no value ( as domitian in catching flies ) skipping from place to place , neglectful , haters of thinking , inconsiderate , heeding nothing after it is out of their hands . fantastical , restless , light-headed , crack-brain'd , carried away with every new object , never considering what is best , unconstant , impatient , changeable ; that work without affection or delight , doing what they must to make an end , rather then to do it well . . curious , scornful , mockers , jeerers , taunters , abusive , reproachful , tatlers , charlatans , who upon all occasions are ready to publish all they know to the prejudice of another ; delightful in making debates and mischief , enemies of god and charity , breeders of all petit factions , news-brokers . . buffoons , ridiculous , flatterers , apes , rimers , players , wits , airy , light , foolish . . proud , pretenders , pedantick , vain-glorious , formal . . contentious , litigious , quarrelsom , blustering , cowardly , hectors , froward , perverse , disloyal , treacherous , envious . . ambitious , arrogant , fierce , rash , impudent , violent . . crafty , sly , double , malicious , cheats , versuti , and who can change their shape , mine , and discours , according to their advantage . . covetuous , sordid . . of angry persons some are sour , harsh , ill to please , sturdy , sullen , intractable , unadvisable ( a disposition mixed up of pride and melancholy ) peevish , fixing upon the worst , morose ( a delicate sort of wasps ) who are offended if every thing be not done the best way , i. e. as they would have it . some mens anger vapoureth away in words , clamor , scolding , reviling , railing , threatning . others say little , but lay up revenge against an opportunity ; this is incident to superiors , who conceive it below them to quarrel , and who think themselves despised , if every thing is not conformed to their will. others neither chide nor revenge , but turn their wrath upon themselves , as melancholic men do . i pitty these , for they have already the reward of their peaceable wrath : who have a pleasure in their torment , and a kind of satisfaction in their most agreeable discontent . but it were better for them to chide even without reason , then store up this sooty humor , which corrodes body and soul. some are quickly angry , and quickly pacified , hasty . some are quickly angry , and difficultly pacified . some difficultly angry , and difficultly pacified . some difficultly angry , and easily pacified . the disposition of god himself . . pragmatical , prating , impertinent , giving judgment in every business without a fee , without asking , in every mans company unwelcome . . mad , wild , furious , brutish , untamed , terrible , pertinacious , cruel , impious , divelish , cross , precipitious , despiteful , revengeful , tyrannical . . ill-natured , solipsi , valuing themselves only , their own judgment and interest , deceitful . . melancholick , jealous , suspitious , discontented , interpreting every thing in the worst sense ; and every displeasure to be contemt , affront ; and all men to be against , and enemies to , him . . extravagant , heteroclites , alchymistical or blessed-stone-men , astrologues , diviners , passionate lovers , romantick . good dispositions also are of several sorts . . subtil , sharp , piercing , ready , vigilant , attentive to business , sagacious . . argute , acute , quick in giving answers and reparties , resolving doubts and speculative questions , inventive . . facetious , merry , cheerful , gay , jovial , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . wise , prudent , judicious , that examine things to the bottom , able to discern and judge of things alike , sage , grave , practical , experienced , that know opportunity . . free , noble , generous , bountiful , meek , peaceable , quiet , moderate , magnificent . . bold , resolute , free in reprehending others , and speaking their own minds , back'd with reason , hardy in difficult enterprises , brave , warlike , valiant , sensible of honour . . stable , magnanimous , constant , patient in adversities , and businesses . . industrious , thinking , ingenious , universal . . religious and devout . there is also great mixture and composition of these , sometimes contraries seeming equally eminent in the same person . procopius saith of justinian , juxta malignus erat & deceptu facilis , cujus ingenium pravum & fatuum dixeris . dissimulabat ipse fraudibus omnium expositus . temperamentum insolitum , cum ex contrariis constet . inconstans amicis , inimicis inexorabilis ; avarus , contentiosus , novarum rerum cupidus ; ad scelera facile , ad optima nullis suasionibus moveri poterat . yet is not this temper so unusual as procopius supposeth . for most men mistake a vice for a seemingly like , but really-contrary , virtue . as pride for greatness of spirit ; hectorisme for valour ; cunning for wisedome ; which are really contraries . and indeed concerning young men , and all others ( as women , persons ill-educated , &c. ) who follow their present apprehensions and impetus , without much considering their actions , or rectifying their inclinations by reason , it is oftentimes hard to discern whether they be virtuous , or vitious ; which is not so concerning those who are habituated : for then all virtues go together , as well as all vices . and those constellations are easily discovered by their own light . but natural virtues are often accompanied with such natural vices as are habitually contrary . as meekness is often joined with faithfulness , and then it proceeds from want of spirit and apprehension . whereas habitual or acquisite meekness hath perhaps an inclination to sloth , but hath mortified and bridled it . and every virtue appeareth and sheweth it self , when necessity or fitting occasion requires it . so gravity in a child , and those who being old are yet children in understanding , is accompanied with dulness , formality , pride , and censoriousness : because it proceeds from want of mettle , not from choice ; and seeks to justify and shrow'd that defect by finding fault with others . whereas true and laudable gravity is opposed only to levity and folly . so natural civility and courtesy is joined with effeminacy ; severity with implacability , and the like . . climats also , and divers other accidents , produce various inclinations ; not that any country produceth only one inclination , but only more of one then another . so all of one age are not alike inclined , tho most of them are ; and more in youth then age , because the manners are then least artificial . i will set down therefore , and because most to our purpose , inclinations of youth : that the educator may in some measure be able to judge , which are imperfections of the age , and therefore likely to fall off when his charge arrives to maturity . only this caution ought to be observ'd ; that he humor or encourage not his charge in any of them , for that is to perswade him to be a child alwaies . and ly that , if he be in any of them exorbitant , the fault then seems to be of the person , not of the age ; which happens very frequently : and therefore requires more care , and a more early and efficacious remedy in the edication . young men then , being guided by sense , nature and passion , not reason , experience or discretion , are inconstant and unsetled . for the sense being easily tired with the enjoiment of its object , and the soul ( being made for somthing better ) not finding satisfaction in things sensible , they conceive à fastidiousness of the present , and a desire to change : and this is necessary for their condition , that they may not obstinately and fixedly resist ( as old men commonly do ) the introducing of such habits as are necessary to the perfecting their faculties , and making them happy . for tho their passions be eager , and sensuality predominant , yet their resistance is strongest at the beginning , afterwards they with patience are brought off ; their natural inconstancy suggesting advantages to the director . for their present thoughts being vented , they are at long-running , as a fish when wearied , brought tamely to your hand : therefore also you may hope well of most of them , but be confident of none . hence also it cometh that with less reluctance they embrace such knowledges as do not thwart their pleasures , and senses , but of morality and prudence they are less capable ; and that in sickness when sensuality fails , they are easiliest wrought upon . therefore also are they open , and free , easily discovering their thoughts and inclinations . eager , also , hasty , unadvised , sudainly resolving and as violently pursuing what they resolve for a little time . quicquid volunt valde volunt . stomacful also , as not tamed by adversity or necessity . they are also taken with shows , gallantry in cloathing , &c. desirous of what they see , and weary of what they possess : ambitious to do what they cannot , or should not , but neglectful of what they ought and can . therefore gladly would they be learned , but not study ; be excellent , but not take pains : consequently expensive , easily seduced , negligent , careless , fearless , forgetful , improvident and credulous : desirous of honor , and making a shew of excelling in beauty , clothes , &c. of getting the victory at play and gaming , yet valuing honour more then gain ; wanting experience they are angry , fierce , enemies of thinking and consideration , and therefore rather affecting bodily exercises , at which they labour and sweat without measure . full of hope also , catching at appearances , gay , merry , laughers , modest , bashful ( because ignorant ) pittiful , loving their companions and and follies more then riches ; the want whereof they value not , because they know not their value ; therefore not looking beyond the present , nor avoiding ill consequences . imitative also ; for the soul , being a blank paper , and naturally desiring to be furnished , greedily imbibes what it sees before it ; and this is that faculty , with which god indued them on purpose that they may learn , and advance in knowledge and wisedom . children speak nothing but what they hear , and do nothing but what they see : hence they are generally addicted to designing , acting , &c. such then being the conditions of young persons ; those who have the contrary are to be feared and well look'd after ; especially the sly , reserved , close , who are also commonly cunning and malicious , for this reservedness proceeds either from pride , conceit of their own abilities , and unwillingness to be taught ; or from evil designs ; for who strives to conceal what he cares not who knows ? or from jealousy , that other persons counsel them not for the best . these do usually guide themselves by words that seem to them accidentally spoken , whereby they are easily ensnared and ruined . for no man being able to bear the burden of his own thoughts , and these having no friend or confident , they have no other course to steer . they will with all patience hear your advice and reprehension , when they are resolved nothing shall work upon or alter their purposes . sometimes they will take notice of so much as serves to their own designs , and misinterpret and detort what you say , even contrary to your intention . these persons are commonly seized by flatterers , mistresses , or at best fall into low and mean courses . it is difficult to cure this malady , yet ere they know their strength , threats and punishment do them good : or accidental recommendation of such to their conversation , who may humor them by counterfeiting the same inclinations , and complying with them , till by little and little they can shew them the great advantage of freedom and openness . it hath bin also the observation of learned men , that the sad , melancholick and querulous hardly advance to any great proficiency . praecipuè vitentur tristes , & omnia deplorantes , quibus nulla non causa in querelas placet sen. neque illum tristem semperque demissum sperare possum crectae circa studia mentis fore . quint. querulousnes often proceeds from some inward debility of body , as sharp humors , mal-conformation of some part , or the like . impudence is commonly a forerunner of debauchery , violence , contemt of laws ; also of heedlesness , forgetfulness , slowness to learning and wisedom . confidence is the medium betwixt it and bashfulness . 't is observed in the life of emanuel philibert duke of savoy , that when a child , he had the confidence to speak to any person , as he did to charles v. that great emperor ; but if what he said was not approved , he pressed it not , nor was offended when denied ; which seems indeed to be the true notion of modesty and confidence , to express his mind freely , yet entirely submitting himself to the judgment of his superiors . bashfulnes on the contrary is an evil weed , but sign of a fruitful and good indoles . care must be had , that in weeding it we extirpate not modesty . a bashful man is not his own master , nor useth his own judgment , but is over-awed by others boldness : and the more impudent have more power over him . 't is also an evil guardian of youth , betraying it , contrary to its own desire and inclination , to the worst men , who hurry it to evil actions and places . how many have lost their estates , honors and lives , because they were ashamed to distrust ? a man invites you to drink , to game , to rob , to be bound for him : cast of that foolish modesty , deny him . an impudent flatterer comes to eat upon you , he begs an horse , a ring , a garment , give to the deserver , not the beggar . some are so bashful , as not to send for a good physician , or chuse a good lawyer or governor , because they are acquainted with a worse . begin betimes to break this fault in small matters , exert your liberty and judgment in denying to drink , to accept a recommendation , to lend money , to admire every one you hear praised . and be constant , not overcome with importunity , another sort of impudence . . there are two dispositions most incident to young persons of quality , because they most resemble greatness of spirit , tho in truth as much opposite to it as a dropsy to health : of which i shall speak somewhat more copiously , these are anger and pride . . an angry inclination in children discovers it self , either by pettishness , peevishness , hastiness , &c. or by surliness and sullenness . tho all in youth of mettle are promt and seem to be angry naturally , yet doth that shew it self in briskness and cheerfulness , this in frowardness and incorrigibility . if this evil weed grow up with them in age , and they be not broken of it betimes ; it makes them follow their own impetus , despise counsel of friends , and authority of superiors ; eripi sibi suum judicium , etsi pravum , non sinunt ; they defend and hug their error , and had rather continue in it , then change , or repent by others advice . also because they are inconsiderate and furious , they pursue their purposes good or bad with great force and concernment ; and therefore take not the aptest and most rational means to obtain them . ( for reason judgeth what is fit and just , anger useth that as fit which it judgeth to be such ; which makes many good hunters , for we are not angry with beasts , few good soldiers . ) hence it comes that angry men are unwary , easily deceived ; not open and plain , but exposed to them , who are willing to take advantage . apt also to judge evil , and hate other men upon slight occasions ; therefore are they not fit for friendship : also uneven , and unequal in their conversation ; many times also inexorable , unsociable , and tyrannical : and their discourses runs much upon oaths and curses . many are the causes of angriness ; sometimes a choleric humor , from their nativity , or adventitious , so we see families very subject to it ; but most commonly it proceeds from weakness of judgment . and generally the more impotent , the subjecter to it : as children , women , aged , sickly , in adversity , or such as are other-waies also passionate . so we are more testy and angry when weary , when watched , or any other trouble upon us , as a thorn in a finger breeds a feaver in the whole body . some are angry out of choice , thinking it a piece of grandezza , and that it makes them feared and respected . others by an evil custome , being by their parents or educators indulged their own wills ; who at first not suffering others to contradict them , at length neither dare they themselves . because this passion admits no counsel as other passions do , but is , as when a man sets his own house on fire , all full of tumult and confusion , that no orders can be heard or obeyed ; it is difficultly cured . in age it is remedied either by afflictions and crosses , which providence bestows upon such persons as he loves , or by prudent considerations ; such as these . because it springs commonly from small matters , a word , a jest , a taunt , a neglect ; endeavour to pass by , pardon , and get quit of the occasions ; examine no faults too curiously ; chaw not nor reflect upon them ; argue not , nor consider what other men will think or say , for that blows and kindles the flame . neither desire great , much , difficult , or rare things ; nor desire vehemently ; be as indifferent to all things as is possible ; and make use of common things , rather then appropriate them to your self ; that i and mine are great sticklers for anger . when you are in a fit , reflect upon your self and your inner constitution , see how the whole frame is disordered ( it is a passion even in the external as deformed as dangerous ) and either conquer it ( which after you have done sometimes , the victory to a vigilant person is much easier ) or at least defer what your passion promts you to do ; for whatever is done in anger , may also be done with judgment . for discretion saith not , do not punish a faulty servant , but do it prudently . some endeavor to suppress and quench it by violence , but then it is apt to ferment either into melancholy , or malice , and envy . the education also of choleric persons is not less difficult , except they be menaged when very young ; for then their humor may be broken by force and punishment ; but when they begin to understand their strength , fair means must be used , for fear of breaking also their spirit ; and while we cure the angry man , we make him soft and lazy . for this passion , and spirit , are many times so twisted together , that it is difficult to distinguish the actions of one from those of the other ; and consequently to pluck up one without destroying the other . it is in vain to admonish or reprehend when the passion is violent , for at best 't is but as burning feathers under the nose of one in a fit of the falling sickness , which may perhaps raise him up , but cannot cure him . but when he is sober , furnish him with good remedies and considerations against a time of necessity ; as men do when they fear a siege , and expect no relief from abroad . or check it with another passion , as with shame , or fear , or joy . indeed cheerfulness and moderate pleasure clear up the spirits : and tho sadness and anger differ , yet are they much alike in their causes , and the same medicines are good for both . . pride is many times grafted upon anger : and is so like to it , that it is not easy to discern which operations proceed from which cause . it is grounded in an error of the understanding , i. e. a vain and false opinion of his own excellency above others , and above the truth . in youth it discovers it self by contemt of others , ingratitude , injuriousness ; accepting all honor , respect , and officiousness as due and deserved , but paying none : therefore conversing more willingly with inferiors , and domineering over them also ; neither is a proud man familiar or friendly to any but flatterers , to whom he easily becomes a prey . his care is not to do well , but to seem so ; and therefore he is ashamed to confess a fault , error , ignorance , or inferiority ; to learn or be taught ; to be chid or corrected . instead of amendment he is sullen and dogged . he is seldome free from envy , and therefore impatiently hears the praises of another , especially his equal ; but he swells , looks big , struts , vapors , and boasts to shew what he thinks himself to be : he is displeased , hateth , and revengeth if not treated according to his merit . comparing himself with others 't is to his own advantage ; looking only upon their errors , and aggrandizing them into faults and vices : but upon his own virtues , which are all heroical . especially prying into the actions of superiors , whom he imagines to usurp upon him , who deserves and can menage all things , better then they . therefore if in power , he becomes imperious , tyrannical , opiniastre , impatient , if every thing correspond not to his desires : but if he fall into misery , as commonly such do ( being more exposed to it by reason of their high valuing of themselves ) he is low , vile , cowardly , and dejected . his great badge is singularity , and his discours runs much upon i , we , mine , &c. this being a fault of the mind , and not radicated in the temper of the body , is reduced to equanimity by mortification of his own conceits and fancies : either by punishments , by reason and good counsel , or conversing much with strangers ; or by the method taken by god almighty to humble him by others resisting , , despising , and crossing him . i have not observed that any physiognomical signs are infallible : not , tho many of them concur in the same indication ; and tho many famous authors and proverbs in all languages seem to authenticate them . for indeed the temperature of the body seems no otherwise to be the cause of the actions of the soul or person , then as the temper of the axe is the cause of cutting ; to which many other things as figure , weight , motion , &c. are required as well as it ; and yet all together are but the instrument of the man , who by greater strength , dexterity , &c. can work better with another sort of a worse tool , and can make one advantage remedy another disadvantage . we see also that study and experience give more force to the soul , then any disposition whatsoever of the body ; even as temperance , labour , &c. make the body more obedient : all which are great testimonies of the souls spirituality . 't is commonly set down by authors , that tall and strong men are of small understanding and courage : that it is a sign of wit , to have a curiouc tast , and delicate stomack ( which indeed proceeds sometimes from the weakness of that faculty by too much intentive study ) and many such like : which it is in vain to repeat ; since it is not difficult to shew that some of contrary dispositions have the same signs : and of contrary signs , v. g. to ingenuity , are yet ingenious . seneca saith of claranus ep . . inique se gessit natura , & talem animum malè collocavit : aut fortasse voluit ho● ipsum ostendere , posse ingenium fortissimum ac beatissinium suh qualibet cute latere . et videtur in exemplum editus , non deformitate corporis foedari animam . the like is verified of the president pedro gasca , that recovered to the king of spain , peru almost wholly revolted : and of many more in our memory . yet thus much i willingly grant , that the passions discover themselves almost inevitably by the countenance ; because they , being sudain and violent mutations in the soul , cause the like also in the spirits ; which shew themselves through the skin : or in the motions also of the exterior members . but it is not so with the inclinations and dispositions , which are by our own industry and habituations turned now into natural : and impress no such violent or extraordinary motions in any part , either of spirits , or body . . more trust is to be had to such other signs , as seem to be the flowers , which preceed and pretend some smell of the fruit it self . these then promise virtue ; modesty , obedience , advisableness , compassionateness , loving virtue in others , and consorting with such , cheerfulness , aptness to friendship , impatience till reconciled to any he offended , mildness , humility . those who are apt to shed tears , are of a softer and lovinger disposition , as those who cry and shed no tears , prove commonly stubborn . signs of nobleness and generosity are , to confess a fault rather then tell a ly , or frame a cobweb excuse ; to be ashamed to be overcome in any laudable study or exercise ; not to be angry when justly reproved , or corrected , ( moneri posse , ac velle , summa virtus est ; ) to do more for honor then reward ; not to be easily discouraged or despond , but to be more sprightly ; to desire difficult emploiments ; to pass by small offences ; not to deride others defects ; to be more ready to excuse then aggravate faults of his companions ; lastly , to be grateful , especially to his masters , teachers , and servants . signs of a capacity for sciences , are , attention to what he goes about ; demanding the reasons of things . [ by the way , asking questions very much discovers the ingeny of a child : for to ask many is a sign of curiosity and wit ; to ask vain and impertinent ones , or the same over again , or not to stay for an answer , of folly and inconsiderateness ; material and pertinent ones , of judgment and discretion . ] why is the great question of knowledge ; not to be satisfied with a slight answer ; sagacity , and much thinking ; not talkative , but reflecting wardly , meditating with , and entertaining himself . primum argumentum compositae mentis , posse consistere , & secum morari . good imitation of what he sees . if he have so much confidence of his parts , as to hope with industry to conquer every thing , but without labour to do nothing well ; if he have a strong faithful memory for things , tho not for words ; if a rational , methodical , and regular understanding . as democritus seeing protagoras , when a youth , to bind up a fagot orderly , and to the best advantage , conceived him fit to be a scholar . and cimabue rationally conceived great hopes of giotto bondone , when being a poor boy and keeping his fathers sheep he saw him designing one of them upon a brick . afterwards he became the restorer of that whole art , and the famousest man of his age . a child that delights in tormenting , and vexing either beasts or men ( as the daughter of caligula , that let her nails grow to scratch her companions and play-fellows ) is of an evil , perfidious , and bestial nature . delighting in gallantry commonly portends lowness and weakness of spirit , as have those women , who have nothing but their outside to entitle them to humanity . but slovenliness , if it proceed from negligence , i. e. if he be careless in other things , especially of concernment , is a very ill sign : ad morem discincti vivere nattae . but if from particular neglect of delicateness , as too low and mean , 't is a good sign , cave tibi à male cincto puero . a sign of timorousness and effeminacy is to indulge divers fancies , and to pretend to see imaginations and spectra ( things which valiant men are seldom troubled withal ) as also to pretend antipathy to divers sorts of meats ; &c. and timorousness is the prologue to craft and dissimulation . unseasonable gravity many times indicates slowness to sciences , negligence , and weak memory . quickness of wit is in danger to usher in pride , contemt , abuse of others , and neglect of study . acuteness and sagacity is often accompanied with anger and precipitiousness . such also , if students , are apt to fall into needless curiosities , factions and heresies . for they search not to the bottom ; but having principles think to work out the rest by the dexterity of their wit. vain-gloriousness is alwaies subject to flatterers . distinguish between softness and meekness : the more soft the less understanding , the more meek , the greater generosity and nobleness of spirit : a soft man hath no anger or gall , a meek man bridles and masters it . huffing and swaggering ( like bottled drink ) commonly shews want of spirit , for it is but froth that makes that noise , and presently such become vapid , and distastful . . we must take heed of thinking any of these imperfections or faults incurable , because according to a natural inclination : or if a child be not exactly such a one as we would have him , that he must be treated as the brachmans did their children , whose indoles they disliked , abandon them in the woods to the wild beasts ; or as the inhabitants of madagascar , who expose all their children born upon a friday . turpiter desperatur quicquid fieri potest , saith quintilian . illud desperandum est posse nos casu bonam mentem influere : laborandum est : & ut verum dicam , ne labor quidem magnus est ; si modo animum formare incipimus , antequam durescat pravitas ejus . sed nec indurata despero . nihil est , quod non expugnet pertinax opera , & intenta ac diligens cura . sen. ep . . let the industrious and skilful educator make many trials and divers experiments , as physicians do , before they give a determinate prognostic . now , of cures some are general . as . to make them know their infirmity , and that it is an infirmity ; and . that they be willing to be cured . for it is not as in corporeal diseases , when the body is necessitated , by connexion of causes , to undergo and suffer the malady incumbent . but here the soul is in its own power , subject to it self only and its own will , and that directed by the understanding . wherefore the first step to a cure , is to convince by reason that they do ill , i. e. to acknowledge their disease : the desire to have it cured follows naturally . so that it is in the power of reason to rule absolutely over the affections and dispositions of the soul. but because reason sometimes is misled , or obstinately mistaken , almighty god hath given us his holy religion , and his spirit , to govern reason also , and render every thought obedient to faith. so that in religion lies the universal and never failing remedy of all the evils of the soul. but many times particular and topical ones are also to be applied . a child , when he begins to go , refuseth immediately to be assisted ; so when the will begins to follow its own choice , it then also begins to scorn a guide ; the appetite of liberty being stronger then that of security . great industry therefore and discretion is requisite to turn it the best way ; endeavouring , as physicians , to introduce the contrary of what is amiss , and supply what is defective ; to coerce and discountenance the bold and impertinent ; to encourage the soft and modest : severe to the merry , cheerful to the melancholic . waken the taciturn with questions , and silence the loquacious with baffling fallacies . bridle the too forward and eager , and spur up the lazy and slothful . . some there are , who are lazy and unindustrious to study , yet very active and sprightly in bodily exercises ; these many times are fitter for other emploiments then learning . others are to all purposes slow and sawntring , and these are to be cured with bodily labor . first make them play , run , leap , &c. afterwards bring them to study . for there seems to be a moisture clogging their spirit , which must be first shaken of ; for if they be indulged they will become more sleepy , even till chang'd into dormice . then never let them want work , yet not much at a time , but be careful that what you command them be sedulously performed . there are also who are pettish , peevish , hard to please , and are alwaies lean , maigre , and consumtive : which proceeds from a sharp , thin humor , easily exasperated , and to such a degree as may be very prejudicial . it is best therefore to deal with those gently and smoothly ( the default being more in the body then the mind ) and not put them upon crabbed , intricate , vexatious , or intentive studies ; nor be too rigorous in exacting an account of them . it would be worth labor to try whether such medicines , as dulcify the blood , would not profit them . like to these are they , who seem rough , harsh , regardless of civility , and not easily mingling conversation . these , ( if not such in extremity ) when mellowed by experience , prove better then the complaisant and amicable . keep this sour disposition to study , virtue , and knowledge ; and tho he grumble and repine , be content so as he doth his work ; and he is in less danger of temtation , becomes more solidly virtuous , and lasts much the longer . as the wine , which pleaseth in the cuve , must be drunk in the must . they are also fitter for friendship then the compliant ; for these are equal to all , and the greatest interest can be gain'd in them is but civility ; the other chuse their company , and fix upon the best . this sourness proceeds ordinarily from a brisker , and fiercer spirit , not willing to go in the ordinary routte , nor follow the track of those he undervalues ; but loves the generous tast of liberty . whereas the soft wax , that melts with every ones fingers , keeps no impression . but if this harshness be extream , and increase with age ; consider whether it grow from pride , and then the root is to be digged up ; or from natural inclination ; and then let him frequent facetious and merry company , let him converse with strangers , with whom he must stand upon his guard . womens acquaintance also , if discreet persons , is not ill for this disease . with the froward and perverse begin to use severity betimes , and master him before he know his own strength . let him not be humored or gain by his sturdiness ; but let him know by experience , that his tricks are not only undecent , but vain also and uneffectual . imitate god almighty , who to the meek sheweth himself gentle , but to the perverse , froward : that he may humble the high looks and thoughts of the proud . for indeed this sullen humor , which against all reason will be guided only by its own opinions , and will brook no contradiction , is the effect of the greatest pride ; and is too frequently found in persons of quality , when cockered by parents , or flattered by servants . when they are children rough usage is good for them , but afterwards it irritates them the more . then if sober reasoning open not their eyes , they must be ( as wild trees ) often transplanted and removed into strange company . for where unacquainted they dare not shew their humor ; especially before such as will not brook their impertinencies , but answer them with laughter , scorn , or somewhat more severe . indeed generally all bad dispositions are reclaimed by conversation , and the example of other persons , especially such as are eminent in the virtue you would produce . afflictions also have a wonderful force , which are discreetly to be menaged by the educator , for then the humors are ripe for purgation . chap. x. of parts or capacities in general ; and of their diversity ; and how to be ordered and rectified . hitherto we have spoken of dispositions in order to the regulation of life and manners . in the next place we must treat of what concerns knowledge and science . and in order to this we must resume ; that there are three faculties ( of which we shall speak by and by more copiously ) naturally implanted in us , wit , judgment , and memory . concerning which that you may the better understand my intention , i will set down the most common and usual differences of capacities . and first take notice , that the goodness of wit is seen in , first quick apprehending what is proposed : and ly ready , pertinent , and copious invention . a memory then is counted excellent , when it quickly embraceth , and long retaineth , what is committed to it . and that judgment is commended , which subtilly compareth , and accurately discerns between things that are like . next , that wits some are ordinary , others extraordinary . extraordinary , such are : . imaginative persons , who . either have their fancy so volatil and skipping from one thing to another , that they cannot fix long upon any one subject . sometimes this proceeds from levity and impatience of the labor of thinking ( non est enim minor lassitudo animi quam corporis , sed occultior ; ) sometimes from melancholy . and such a degree there is of this , as is incurable but only by medicine , that is frenzy and madness . or ly who have great and ready variety of fancies or suggestions , but little of judgment . even as cisterns , whereinto the water continually flows , are never clear . these catch at , and sit down with , their fullest apprehensions , without weighing or considering the contrary ; and are called phantastical . the best way to cure both these , is to fix them , by setting them to mathematicks , geometry especially , where they are not suffered to tast a second dish , till they have perfectly digested the former ; and by employing their memory . disputations also in public are very profitable . . precocious persons , whom the proverb hath branded to be of small duration . perhaps because these sine tempers are usually less strong and durable , their spirits either exhaling and spending , or fixing and thickning . so that like corn upon stony ground , they spring up upon a suddain , shew all they can do , are in admiration for their forwardnes ; but wanting root , they bring forth yellow , and emty eares before the harvest , and so vanish . thus hermogenes the orator was heard with admiration at . years old , at . with laughter . yet by the good leave of the proverb , i have not seen many of precocious parts , except by their own or educators fault , miscarry . for many times it happens that those persons , seeing their advantage in the race above their companions , slacken their speed , betaking themselves to pleasure and idlenes ; or as they say of rablais , who not finding his good parts and serious studies encouraged according to his expectation , abandoned himself to buffoonery . these pregnant wits , being much courted for their plausible conversation , endanger their ruin from those , who pretend to woe their friendship . it would be better for them to consider , that they are not matched only with those who started at the same time with them , but with those also who had advantage ; and that he is to be crowned , not who doth as well as others , but as well as he can . but because of the prejudice most men have against precociousnes , it will not be amiss to shew some late examples of those who begun betimes , have proved admirable , and lasted a long while . the great card. bellarmine , whilst at school , interpreted publicly cicero's oration pro milone ; at . began to preach , and openly read the grounds of divinity , card. du perron read over the almagest of ptolemy in . days before he was . years old . torquato tasso spoke plain at . months old ; at . years went to school ; at seven he understood latin and greek , and made verses ; before . he finished his cours of rhetoric , poetry , logic , and ethics ; at . he received his degrees in philosophy , laws , and divinity ; and then printed his rinaldo . and tho of prodigious natural parts , yet the writer of his life observes , that he writ ( his poëms especially ) by the force of indefatigable study , rather then vivacity of wit , or fruitfulnes of invention ; which rendered them admirable , for he began there where others would have ended . augustus caesar at . years old , contrary to the advice of his friends , put himself upon the menagement of affairs , claimed , and entred upon , the inheritance and succession to his great uncle julius . so did cosmo ( the great cosmo ) medici , at . years old , contrary also to the counsel of his kindred , take upon him the government of the republic of florence , after the murder of his cousin duke alexander . by the bye also 't is observed , that to both of these the first day of augustus was fortunate , to the one for the battel at actium , to the other for the two victories over the two strozzi , father and son. vesalius began when a child to cut up mice and rats ; mich. angelo to draw figures : galen to compose medicines . jo. picus earl of mirandula out-went his teachers , nor could they propose any thing to him , which he did not immediately apprehend ; and the . conclusions , which he proposed to defend against all opposers about . years of age , shew what he was , and he never retired till his death . jos. scaliger saith of himself , that all the time he lived with his father in his youth , he every day declamed , and before . years old made his tragedy oedipus . besides many other particulars which he reciteth in the life of his father . to vid. fab. pibrac then not . years old , the great alciati in his public lectures acknowledged the solution of many great difficulties in the civil law. grotius at . years old made verses , and performed his public exercises in philosophy ; before . he put forth his comment upon martianus capella . at . he pleaded causes . at . he put forth his comment upon aratus . lipsius writ his books variarum lectionum at . years old . ingenium habuit docile , & omnium capax praeter musices : memoria non sine praeceptorum miraculo etiam in puero , quae in senectute non defecit . cent. . ep . . sr phi. sidney ( saith sr fou. grevill ) tho i knew from a child , yet i never knew other then a man ; with such staiednes of mind , lovely and familiar gravity , as carried grace and reverence above greater years . and what his parts were , appears by that strange affection born him by lanquet , and william prince of orange , who kept correspondence with him when but a youth . calvin printed his institutions before . years old . alph. tostatus learned all the liberal sciences without being taught ; and writ in the . years he lived as much as most men can in that time well read : yet was he also counsellor to the king , referendary major of spain , and professor of philosophy , divinity , and law in the university of salamanca . i could bring also very many more of our own nation , and my own knowledg ( besides mr oughtred and mr cowley ) to testify against that proverb : but i think very few examples ( vopiscus saith none ) can be given of such , as being dull and heavy in their youth , arrived to any great perfection in their age . neminem ( says he in probo ) unquam pervenisse ad virtutum summam jam maturum , nisi qui puer seminario virtutum generosiore concretus aliquid inclitum designasset . mai non si raccoglie buon frutto nell ' autumno , sel ' albero non ispunta buone foglie nella prima vera . danti . indubitatum est , eos , qui in ullà re unquam excelluerunt , mature puerilibus annis ad eam rem accessisse . p. com. p. . totum in hoc consistit , primum in beneficio dei , proximè in educatione . ibid. let no man therefore slacken his endeavor towards these early fruits , nor let the young man himself despond , but rather ( which is a great truth ) say , that god almighty hath thus furnished him to be an ornament to his creation , and an assistance to mankind . let the educator also be more careful of him , and not leave him to himself , for there will come cold frosts and hails , loathings and tediousnes of labor , which , if not well defended , will hazard his dropping off . the subtil and delicate edge , if encountring too great difficulties , is in danger to turn ; in such cases therefore let them not be tired out , but assisted to expedite themselves with ease and delight . propose to them high and noble studies , but give them your hand ; keep them continually running , but not at their full speed , lest they grow weary , and loath , and abandon them . and indeed it is a much greater difficulty and master-piece , to direct and conduct great parts , then mean ones . parts are indifferent to good or bad , and great parts to great good or great evil ; and all great evil as well as great good proceeds from them . and which way soever they go , they are not easily diverted , their abilities supplying them still with sufficient defence for themselves . maxima ingenia , saith seneca , miror & timeo , mediocria probo ; as he is in less danger who walks on a plain , then he who dances on a rop● . minutius , in the preface to his paradoxes , tells us of one creighton , a scottishman , who at . years old ( when he was killed by order of the duke of mantua ) understood twelve languages , had read over all the poets , and fathers , disputed de omni scibili , and answered ex tempore in verse : ingenium , saith scaliger , prodigiosum , & admiratione magis quam amore , dignum , ei judicium defuit . principes solent illa ingenia amare magis , quam bene doctos . such persons , if not well regulated ( which as i said is difficult ) become many times proud and conceited , angry and precipitious , scornful and presumtuous , many times also light and freakish . and truly mean and indifferent , or even low wits , have more pleasure and satisfaction then these high-flyers . for trusting to their parts they neglect study and exercise , and so are easily surprised and discovered , when either not fully apprehending the question and the consequences of an opinion , or themselves not well disposed for discourse . . there is another sort who have not so great parts , but have a volubility of language , are able upon a suddain to speak de omni ente & non ente , and of them too , pro & con . this passeth amongst women and ordinary people for eloquence and great parts , but amongst discreet and serious persons , for impertinence . and the rather , because these men chuse to talk commonly of things they understand not , or are most improper and unknown to the company ; and of them also , without order , or method ; and have , when at a non plus , certain common places to retire to ; lest they should fall into that terrible disgrace of having no more to say . . some persons ( tho very few ) have a strong indoles or inclination to , and abilities for , some particular science ; strong , i say ; for a slight fancy to one more then another is not straightways ( as they call it ) a genius to such a thing : for most men are not altogether indifferent to all sorts of learning , ( tho card. du perron could never observe that he was more affected to , or more apt for , one science then another ) and yet may arrive to a great perfection in that , whereto they are least disposed . but if his genius lead him so strongly to any one science , that he be unapt to others , it is by all means to be humored . ne tentes ( saith quintil. ) quod effici non potest ; nec ab eo , quod quis optime facit , in aliud , cui minus est idoneus , eum transferas . it is reported of ch. clavius , that being found by the jesuits , under whose education he was , very unapt for learning , and ready to be sent back to his parents , to be some other way emploied , before they would quite abandon him , one of them resolved to try him in mathematics ; wherein in a short time he profited to admiration , and grew very famous and eminent in those studies . or if his genius be accompanied with a noble and generous wit , let great endeavor be used to teach him other sciences ; and if that , he is inclined to , be not the noblest , to take him off from it also . omnino iniquum est nobiliora ingenia dehonestari studiis minoribus . yet many times it is difficult to bring such off their inclination ; as in monsieur pascal ; out of the preface to whose last book i will transcribe some passages very memorable both concerning the precociousnes of his wit , and strong inclination to mathematics . monsieur pascal was observed in his childhood to have had an admirable understanding to pierce into the profundity and depth of things ; and to discern solid reason from superficial words . in so much that when they offered him words only , his understanding was restles and unsetled , until he had discovered reason . at . years old , at table , having struck an earthen dish , and observed it to make a sound , which ceased as soon as touched with his hand , he was very earnest to know the cause thereof ; and from that began to demand many other questions concerning sounds , in so much that he made then a small , but very ingenious , treatise concerning sounds . this his strange inclination to ratiocination , made his father fear , that if he should give him any insight into geometry and mathematics , he would be so much taken with them , that he would neglect all other studies , especially languages . he therefore resolved to hinder him , to lock up all books of those sciences , and not so much as to speak of them in his presence . but all this cautiousnes served only to excite his curiosity ; so that he often intreated his father to teach him mathematics , or at least to tell him what they were . his father to satisfy him somewhat , in general said , they were sciences which taught how to make figures equal or proportional one to another , and withal forbad him to speak to him , or think any more , of them . a command impossible for such a wit. for upon this hint he began to revolve them continually in his mind , especially at his times of recreation . once especially being in a large hall ( where he used to divertise himself ) he began to make figures with a coal on the pavement , as a circle , a triangle of equal sides , or of equal angles , and the like , and this he did easily . afterwards he began to search out and make propositions . but all books and instruction being by his fathers diligence concealed from him , he was forced to give names and definitions after his own invention . a circle he called a round , a line a bar , &c. after this he framed also to himself axiomes , and upon them demonstrations after his own manner , till he arrived to the . prop. e. l. . his father surprizing him in this posture , was mightily astonished when he heard him discourse , and as it were analize his propositions . and hereupon , by the advice of friends , he put into his hands euclides elements , which he read and comprehended at . years old , with as great pleasure and facility , as other children do romances : he read and understood it all by himself without any master ; and advanced so much in that knowledg , that a while after at paris he entred into the conferences of learned men , held once a week concerning mathematical questions . thither he brought his own inventions , examined others propositions , &c. and yet was all this knowledg only the product of his leasure hours . at . years old he composed a treatise of conics , which monsieur descartes would not believe but to have bin the work of his father , endeavoring to procure reputation to his son. at . years old he invented that instrument of arithmetic , which is in print ; and at . having seen the experiments of torricelli , he also added to them a great number of his own . this example of monsieur pascal is very extraordinary , as was that of pet. damianus to piety ; who being a boy and almost starved and naked , by the churlish and unnatural usage of his brother , yet having found a piece of mony , not regarding his own necessities , he bestowed it upon a priest to pray for his fathers soul. most men are fit for many sciences , and that inclination , which they have to one more then another , is ordinarily from their ability to perform one more then another : as memory is for some ; wit for others ; courage and bodily strength for others , &c. or from their own imitation , or others recommendation , by word or example , to one thing more then another ; or from some external and accidental effect they have seen or known of any one , or some such like . but tho all men have not , or scarce any have , all faculties excellent in an equal degree ; it will be the teachers care and educateds endeavor to better that , wherein they are most defective ; but so all waies , that you conduct them by that way they will go . too much strained-wits , as forced grounds , badly correspond to our hopes . unusquisque suum noscat , saith tully , ad quas res aptissimi erimus , in iis potissimum elaborabimus . seneca saith , that virgil was as unfortunate in prose , as cicero in verse . but i am rather perswaded that both the one and the other proceeded from want of practise . for tasso was eminent in both : and ovid was an acute and eloquent declamator as well as a fluent poët . and sen. l. . cont. . stories of him , that being importuned by his friends for liberty to expunge three verses out of his writings , he yeilded upon condition he might except three , and named those they would have blotted out . . besides what i have already mentioned , there are in teaching sciences , two great rules to be observed . . begin not to teach a new science till your scholar understand all that is necessary to it ; as not rhetoric till he know grammar , and the latin tongue , for so he will learn both more , and cheerfuller . whereas the mind cannot to purpose intend many things at once . tho such studies as have correspondence and affinity may well be conjoined ; for the comparing illustrates both , and variety takes off the tediousnes . see quint. l. . c. . be not too hasty with your scholar ; advance him not too fast ; lay the foundation sure and stable . for he that eats faster then he digests , breeds crudities , and work for the physician to purge away . besides he that understands , goes on cheerfully and securely . which i take to be the reason , why men of age make greater progress in learning , then children . jul. scaliger began not to learn greek till . years old , and then mastered it in a very few months , as he did french and gascon in three . pet. damianus learn'd not to read till mans estate , yet proved one of the eminentest scholars of his time . balaus entred so late upon the law , that they told him he intended to be an advocate in the other world. . teach not too much at once , but take your lesson in pieces , let him spell before he read ; invent in english before in latin , confusedly before in order ; then chuse the best , put it in order , turn it into latin , and then file and polish it . it is reported of virgil , that he first composed his matter in prose , then turn'd it into verse , afterwards reformed those verses to fewer ; and last of all revised and amended them . to these rules i must add , that he be taught things necessary or useful . such are , . languages . the bulla aurea , tit . . commands all the sons of electors to be brought up from . years old , in the italian and slavonian languages , and to perfect that study before . that is prescribed to the german nobility ; but for ours it seems requisite , that they learn the latin tongue , so much as to understand an author readily , to write and speak it competently ; and if they go abroad , the more readily they speak it , the better . other of the learned languages are ornaments , but not so necessary as the modern : and of these , theirs , with whom we have most converse , are the most useful . . it is requisite that he learn to speak perspicuously , decently , and persuasively , which is rhetoric . to understand the difference of stiles epistolary , historical , and for orations in all the three kinds . also to compose and pronounce them hansomly , at least in his own language . it is better also , if he understand and practise ( tho not much , except he have a considerable dexterity in it ) poetry ; without which no man can be perfect orator , but his fancy as well as expressions will be low and mean. poetry warms the imagination , makes it active , and promt to soar to the top of parnassus ; it emboldens to the use of a lofty metaphor , or confident catachresis . besides accustoming the stile to measure gives insight , judgment , and readines also in oratorical number . it teacheth also to chuse good words , to consider , weigh , and pierce better into what we read , to take notice of the most delicate artifice , and discern sparks of diamonds . so that it is observed , that when poetry is despised , other sciences also are in the wane . one great piece of poetry , and perhaps the most familiar and proper , is the dramatic , in which could they be of good subjects , well garbled , and discreetly handled , it would not misbecome our young gentleman to have his part . . musick i think not worth a gentlemans labor , requiring much industry and time to learn , and little to loose , it . it is used chiefly to please others , who may receive the same gusto from a mercenary ( to the perfection of many of whom few gentlemen arrive ) at a very easy rate . i should rather advise singing , especially if you fear him subject to a consumtion ; which , besides that it strengthens the lungs , modulates the voice , gives a great grace to elocution , and needs no instrument to remove or tune . . to discourse pertinently and rationally is also necessary . this is logic ; which tho taught in every colledg , and every one learneth , yet do very few attain perfection in it . error is so well disguised , verity is also sometimes so deep , and our cord so shallow , that it requireth very much experience , to be able readily to discover the truth , and dissolve a sophism . these knowledges already mentioned are but foundations , upon which all sciences are built , but themselves appear not in the edifice . for they are nothing but regulating and perfecting the actions of our natural faculties ; not informing them with any new or extrinsecal accedent ; they are disposing and preparing the table , that good resemblances may be drawn upon it . they are necessary that a man may make the best advantage of his natural parts in apprehending of other arts and knowledges . some indeed have bin of opinion , that a gentleman needs no more , but what nature hath given him . licinius , and a great general in our own times , were so illiterate , that they could scarce write their own names . lewis xi . desired his son might understand no more latin then , qui nescit dissimulare , nescit regnare . and what harm had it bin , if he had permitted his son ( charles viii . ) to have learned somewhat of latin ? he could at the worst but have done as he did , that is commit his busines to others , and not be able to discern good counsel from evil , and interessed . but it seems that prince had but one trick in king-craft , and that a very mean one ; more latin might have taught him others , and not to have needed that , so base and unworthy of a prince . as it did those great monarcks , who were practised in them , julius , augustus , and the rest of that family ; ( whereof nero , to his dishonor , was the first that stood in need of borrowed eloquence , seneca making his speeches for him ; ) trajan , hadrian , m. aurelius , and that miracle of princes , severus alexander . hannibal writ the lives of two famous generals : and alexander slept with homer under his pillow . i will not muster up any more examples ; they are infinite . learning , i. e. sciences are not necessary to every man ; nor all to any man ; yet are they useful to all , tho not to all equally . but that is best , which is most beneficial and proper for every ones condition of life . learning and study makes a young man thinking , attentive , industrious , confident , and wary ; an old man cheerful , and resolved . 't is an ornament in prosperity , a refuge in adversity ; an entertainment at home , a companion abroad : it cheers in solitude and prison ; it moderates in the height of fortune , and upon the throne . in these parts of the world we seem to run after sciences , and think them to be all things ; whereas the great and universal busines of our life , especially active , is wisdom , prudence , noblenes , and liberty of spirit . sciences are necessary to mans life , and professors of them are requisite to instruct such , whom it concerns to know and exercise them ; in other persons wisdom is the chiefest , and what can be spared from acquiring that , let it be bestowed upon science . by the way , take notice , that these are not both the same , that to be learned is not to be wise ; nor are sciences to be placed in the upper room , notwithstanding the honor and wealth to be acquired by them . they are particular means for the obtaining particular ends ; and dispose a man very much for wisdom also : but the great universal art is , tu regere imperio populos , &c. to excel others in virtue , prudence , and those abilities which render him more useful in the general concernments of mankind . besides sciences are easily learned being taught by routte and course ; but wisdom requires greater advertency , and more accurate observation ; which all are not able to learn , and very few to teach . but , if a young man be industrious and of good parts , there is time enough for both sciences and wisdom . those are more properly the emploiments of youth , this of maturer age . he may obtain those before he be well capable of this , i mean a sufficient perfection in them ; not so much as is required for a professor , but so much , as is necessary or requisite for a gentleman . nor will the acquisition of them hinder his progress in this , but much further , and advance , it . both because of the well-disposing of the faculty , and of the affinity between both knowledges . amongst sciences therefore i recommend to him , . the practise of discoursing , or the seeking after truth by evidence , which is mathematics , geometry especially . i mean not a superficial taking upon trust the propositions , or the practical part only , or instruments ; these spoil , make not , mathematicians , but the high road of demonstration . this is the first part of the building that appears above ground ; it is practising them in the greatest instances of invention that we know ; it fixeth the fancy , it accustometh to thinking , and enquiring after truth in all discourses . analytica is the gage of a mans parts , and algebra the pinnacle of argumentation . only let it be remembred , that i advise it here as a piece of education , not a profession . i would not have a gentleman give up himself to it ; for it makes him less fit for active life , and common conversation ; except he well consider that he cannot find his demonstration in all matters ; except he can be content with such evidence as the subject affords ; and not despise a proof , because he can say somewhat against it : and except he can apply his mind and intention to things as they are in the world ; and not rack them to the accurate model of his exactly regulated imagination . . natural philosophy , but especially ethics , and politics , should also not be neglected . which will dispose him , when he comes to greater maturity , to comprehend the laws , especially of his own , and neighboring nations , and their government . of which i shall speak hereafter . . yet one thing we lack . albertus magnus desired of god . years before his death , that he might forget all that he had learned in those studies , that he might intirely give himself up to devotion . the example also of monsieur pascal is very eminent . tho he was able , as any man could be , to pierce into the secrets of nature , and actually did see very far into them ; yet more then ten years before his death , he so well understood the vanity and nothingnes of all those kinds of knowledg , and conceived such a distast against them ; that he could hardly endure men of parts should seriously discourse of , or busy themselves , in them : from that time he alwaies professed , that nothing besides religion was an object worthy an ingenious mans study ; that it was a proof of the lownes , whereto we were thrown by the fall , that a man should seriously fasten upon the search of such things , as contribute little or nothing to his happines . wherefore his usual saying was , that all those sciences produced no consolation in the times of affliction ; but that the knowledg of christianity was a comfort both in adversity , and defect of all other knowledg . he believed therefore , tho there were some advantage or customary obligation to study things of nature , and to be able to conceive and discourse rationally concerning them ; yet it was absolutely necessary not to prize them above their just value . and that if it were better to know and undervalue , then be ignorant of , them ; yet it were better to be ignorant of , then know and overvalue , them . the gentle spirit of petrarch also long before his death quitted his helicon and muses for mount olivet and divinity . card. du perron kept not so much as any book of humanity ( tho formerly a great poet and orator ) either poetry , oratory , or history in his library . jo. picus mirandula extreamly repented his love verses ; so did bembus , ronsard , marc-ant. muretus , laur. gacubaro , and cavalier marini . and naugerius tho formerly a famous poet , yet afterwards so much detested all licentious compositions , particularly martial ; that every year he bought up a considerable number of such books , and upon his birth-day solemnly burnt them . nonnus in penance for his dionysiaca paraphras'd the gospel of st. john. pet. veliardus not being able to abolish the custome of reading the poets , &c. omnes poetas , scriptoresque profanos evangelicos faciebat . omnia ad exaedificandam in timore domini juventutem accommodabat , ut unde non pauci perniciem periculumque suis discipulis ferunt , inde illi in salutem & morum disciplinam compararet . orlan . in vita p. fabri . these , you will say , did well to begin to disengage themselves of their riding posture , when they came in sight of their home : but that it will be difficult to perswade young men coming into the world to follow these examples . this i grant , yet some time should be given to him that gives us all , even in youth ; and the more the better ; and as before i advised to the practise of religion in the very beginning , so , as they grow towards maturity , i would perswade them to the study of divinity , even that decried study of school-divinity . which the great earl of strafford , and many other very wise persons and states-men have themselves studied , and to others recommended . theologia scholastica principi viro necessaria ; nam , dum quaestiones suas discutiunt , omnes subtilitates , effugia , suspiciones , omnes denique ingenii machinas & vires produnt , &c. the writers of this do more exactly canvas , and search out , their subject then any others whatsoever . which partly might be the reason why monsieur pascal fell into such an utter dislike and loathing of his physical and mathematical studies in comparison of divinity . for tho he afterwards made that discourse of the roulet or cycloid , yet all therein was found out by chance , and almost without study ; and besides he intended it for another purpose far differing from mathematics . but if ever this study was necessary , it is now much more certainly , when some are ready by the study of nature to immerse god in the matter ; and with those impieties of democritus and epicurus to confound him with nature : and others for want of this ballast in these unsettled times , are driven upon rocks and sands by the ignorance of some , and craft of others , that lye in wait to deceive the better-minded , but less-learned then themselves . . and the best place and manner of learning these , and all other arts and sciences , or what belongeth to them , i take to be in the universities . and so hath bin the general opinion from the very beginning of learning . these were the schools of the prophets in gods church ; and such were athens , alexandria , and many other places , among them that followed their own reason . for these were the great markets for learning ; here resided the best learned , and greatest frequency of them ; here was emulation and mutual information in studies ; here were opportunities of discoursing , studying , and continual advance ; here were books , privacy , and all other necessaries for that purpose . and still to this day in all christendom is this observed ; every nation , whether kingdom , or common-wealth , makes the establishing and well regulating their universities , one of the principal parts of their care . for from hence they draw able subjects for all professions and emploiments ; here they institute , both in learning and manners , the whole youth of the nation , and the hopes and honor of the growing age . and therefore do the supreme magistrates , by such great rewards , and immunities , encourage and procure the best professors and teachers in every art and faculty . and such rewards are needful to entice persons of great parts ( as such must be ) , to such indefatigable and uncessant labor and study , and to quit all the means of advancing themselves in the common-wealth to serve the public . in these places you may find skilful men in all knowledges you desire : some give their mind and time to languages , others to sciences ; either to have a right and large knowledg , or comprehension of things , whether the effects of nature or manner of her operations , or of the sublimer and abstruser general propositions concerning the higher and noble entities , and such as are not obliged to the laws of nature : others to be able to express their knowledg and notions , whether popularly by orations and speeches , wherein they are frequently exercised , or convincingly to learned men , by their continual disputations , to which they are educated . i mean not that arguing and discoursing , which a student useth with his own self to find out truth , but that which comprehendeth both , and the assistance also of others , public and open argumentation pro & con . this is it which brings a question to a point , and discovers the very center and knot of the difficulty . this warms and activates the spirit in the search of truth , excites notions , and by replying and frequent beating upon it , cleanseth it from the ashes , and makes it shine and flame out the clearer . besides it puts them upon a continual stretch of their wits to defend their cause , it makes them quick in replies , intentive upon their subject : where the opponent useth all means to drive his adversary from his hold ; and the answerer defends himself sometimes with the force of truth ; sometimes with the subtility of his wit ; and sometimes also he escapes in a mist of words , and the doubles of a distinction ; whilst he seeks all holes and recesses to shelter his persecuted opinion and reputation . this properly belongeth to the disputations , which are exercises of young students , who are by these velitations and in this palaestra , brought up to a more serious search of truth . and in them i think it not a fault to dispute for victory , and to endeavor to save their reputation ; not that their questions and subjects are concerning things of small moment , and little reality : yea i have known some governors that have absolutely forbidden such questions , where the truth was of concernment ; on purpose that the youth might have the liberty of exerting their parts to the uttermost , and that their might be no stint to their emulation . but indeed in natural philosophy ( wherein the greatest liberty is given ) what is there that is not disputable ? and even they , who most pretend to experiments , will find it difficult to produce one new , or confute an old , universal proposition ; and when they shall discover one , they will find it disputed both with contrary reasons and experiments . so true is that of salomon , eccles. . tradidit mundum disputationi eorum , ut non inveniat homo opus quod operatus est deus ab initio usque ad finem . and of siracides , ecclus. . non est minuere neque ad●icere , nec invenire magnalia dei. cum consummaverit homo tunc incipiet , & cum quieverit aporiabitur . there may be further discoveries , as perhaps was the circulation of the blood , and some others ; and with all thankfulnes we acknowledg , and embrace their labors that endeavor such advancement , but to lay new principles , especially since the received are incorporated into all common speech , and our languages are formed according to them ; and consequently all mens notions set according to them , which will not be altered and extirpated by small fancies , is a busines of an higher difficulty . besides that aristotle himself , whom all universities , christian , have followed about . years ( longer then any other of his maligners have continued theirs ) but the grecians and arabians much longer time , was not a novice in natural history ; witnes those most learned works in that subject . yet did he write his philosophy conformable , not contradictory , to his knowledg in particulars ; and therefore it must needs be very difficult to overthrow that which is so well grounded , which was the product of so much experience ; and by none but those who are better versed in that learning then himself . neither is his philosophy more notional then all sciences , which are delivered in a synthetical , i. e. a doctrinal method , and begin with universal propositions . i acknowledg indeed one point of education , wherein i wish our universities more defective then they are , i. e. that which the ladies call breeding and accomplishment ; a fault incident to all these schools of learning , even to athens it self ; for plutarch tells us , that long before his time some persons wondred , why those , that went fine gentlemen to athens , and very knowing , after a year or two's stay there began to know nothing ; and the longer they staied the greater clowns they proved . a negligence incident to those , who have their minds more emploied then their bodies ; and who converse not with the gallantry of the age . . that you may judge the better of universities , i will set down the manner of instructing in forreign universities , or also our own in former times ; without reflecting upon , or judging our present practise . anciently in oxford and paris , ( the two only general studies for a long time on this side the alps ) i suppose in the others too , their reading was dictating , and their learning writing those dictates of their master . card. d' estouteville about . reformed this tedious and unprofitable way of teaching , and brought in ( as it should seem ) the manner now generally used ; which is , first an account of the former lectures ; then to read and write about half an hour ; then to explicate that about an equal time . experience since hath added an hour more for the scholars conferring one with another in circles , in presence of their reader , and disputing upon questions given them the reading before . the hour that remains , the master begins another lecture , explains it to them , and gives them questions for their next disputations . yet the jesuits in portugal , to ease their scholars also of much of the labor of writing dictates , have printed a course of philosophy , which they explain , confer , and dispute upon . and this seems the best way : but whether introducible amongst us ; or if it be , whether better then tutors reading privately in their chambers , especially if tutors be diligent , it is not fitting for me to determine . . the true method of studying to render any one a learned man , i conceive not to be , to trust to his memory ; aliud enim est meminisse aliud scire : meminisse est rem commissam memoriae custodire ; at scire est & sua quaeque facere , nec ab alio exemplari pendere . and these differ as much as digesting our meat , and reserving it in a cupboard . wherefore neither is it to be able to quote many authors , nor tell their opinions , nor to repeat their pretty sentences or profound subtilties : as neither to read many books , nor to say them by heart , is to be a scholar : but to digest what is read , and to be able to know where a difficulty lies , and how to solve it , i. e. to make it your own , and to be able to satisfy your self and others in that which you conceive to be truth . first of all then , propose to your self a subject ; never read at adventure the book newly come out , or in fashion , whatever subject it handles , for that is commonly lost labor : but read alwaies with design : then shall you know where you are , how far you have gone , what is behind both of that science , or of the whole encyclopaedia . having fixt upon your subject , take an author , a modern one , and the learneder the better : and consider first the latitude and method of your science ; and then begin with his first question ; upon which first use your own thoughts ; or at least yours together with his , i. e. let your imagination loose , both before and when you read ; discourse , doubt , argue upon and against ; and draw consequences from your author ; who is many times but a ladder to your own inquisitivenes . when you have found a difficulty , which neither your own thoughts , nor his writing , do resolve , make use of other authors of the same subject ; for what one wants another supplies ; your difficulty perhaps your author foresaw not , another did . and by the citations of modern authors you will easily be directed where to look for satisfaction . when that question and the difficulties and solutions are fixed in your mind by sufficient meditation , go to another , and so forward . chap. xi . of invention , memory , and judgment ; and how to help , better , and direct them . it is not my purpose to intermeddle with any particular art or science in this discourse ; but only with such things , as do not properly fall under , or belong to , any of them , yet are generally required to them all . and first i must reassume , what before i only mentioned , that there are three faculties to be cultivated , wit , memory , and judgment . . wit , the actions whereof are fancy , or invention , is in ordinary acception , nothing else but a quicker apprehension of such notions , as do not usually enter into other mens imaginations . it consists ( saith thesauro ) in . perspicacity , which is the consideration of all , even the minutest , circumstances : and . versability , or speedy comparing them together ; it conjoins , divides , deduceth , augmenteth , diminisheth , and in sum puts one thing instead of another , with like dexterity , as a jugler doth his balls . it differs very much from judgment ; that is more perspicacious , this more profound ; that more quick , this more stable ; that chiefly considers appearances , this reality ; that produceth admiration and popular applause , this profit and real advantage . ingenious men are commonly impatient of thinking , and therefore take appearances for reality ; and their fancy still suggesting new conceits , suffers them not to weigh or compare reasons : wherefore they are commonly unfit for busines ; their ability consisting in sudain apprehensions , and quick expressions ; whereas 't is only study , and thinking , that hatcheth and produceth all noble designs and actions . and if ingenious men do come to consider seriously , or to deliberate , they are able to say so much for either side , that they have no resolution ; they dispute well , but conclude nothing . consequently they are irresolute , inconstant , and unfortunate : and their wit failing before they arrive at old age , and not being furnished in their memory and judgment , they become flat and contemtible . but if wit be joined with power , it is very dangerous to the public . sapientia sine eloquentia parum prodest civitatibus ; eloquentia sine sapientia nimium plerunque obest , prodest nunquam . saith cie . l. . de invent. i think i may truly add , that all mischiefs in common-wealths proceed from these wits ; for wise men will not disturb government , and fools cannot . whereas the judicious man is fitted for any emploiment , considers what dangers and evils may happen , and avoids them ; consequently is prosperous , brings about his designs , advanceth himself and family . and the longer he lives , the more doth his talent increase . in sum , the one is best in a tavern or coffy-house , the other at a councel-table : the one is a facetious companion , the other a faithful friend ; the one a good droll , the other a good patriot ; the one makes us merry , the other wise . wit , say some , proceeds from active spirits , or a greater degree of heat in the brain ; the excess whereof produceth madnes ; and so difficult it is to determine what degree serves for one , and what for the other , that the proverb assigns them the same confines . and indeed the conceits of mad-men are nothing else but high and extravagant metaphors : as that of one who fancied himself a fire-brand , and desired every one he met to blow him . another thought himself a mustard-seed . another took himself for a glass-alembick with a long nose , the droppings whereof he called rose-water . others were cocks , urinals , &c. a lesser degree of madnes was that they called enthusiasm ( many times from some vapor or water out of the earth ) which was imagined to come from the gods , and which created the most ingenious poets . who all , pretending to that afflatus , continually call'd upon the muses , nymphs , and presidents of those inspiriting places , in the beginning of their poems . and they , who are denied by nature this faculty , and will not take the pains by study and exercise to prepare and fit themselves , are wont to increase their heat or frenzy by wine ( which causeth a temporary madnes ; ) or by some high passion , which hath the same effect as drunkennes . magna pars eloquentiae est dolor , said seneca , when he heard a dull orator declame most eloquently that day his son died . so polus the actor , that he might more vively represent the grief of a father upon the body of his deceased son , brought in an urn the ashes of his own son newly dead . this for one passion . so for anger , si natura negat , facit indignatio , versum . archilochus and hipponax two very bad poets , yet for spite and rabbia , to be revenged of two persons that injured them , invented those doggrel sorts of verses , iambics and scazons , whose force they so well applied , that their adversaries made away themselves . and for love , let the smith of antwerp be witnes ; who , being refused by his sweet-heart because of his dirty profession , changed his hammers and anvil for pencils and tables , and arrrived to be the famousest painter of his time . but to let these pass ; wit is the mother of facetiousnes , conceits , jests , raillery , satyricalnes , ( which is almost synonymum to wit , ) drollery , quick reparties , quaint metaphors , and the like , in conversation . of projects , new inventions , mechanical instruments , &c. and in learning is the great nurse of poetry , oratory , musick , painting , acting , and the like . . judgment is the deliberate weighing and comparing of one subject , one appearance , one reason , with another ; thereby to discern and chuse true from false , good from bad , and more true and good from lesser . which who so doth , is a wise man , beloved of god , and reverenced of all good men . its parts consist . in circumspection , or consideration , of all circumstances , advantages , accidents , &c. . in sagacity , or collecting much from little hints ; which requires both a great vivacity , serenity , and subtilty of spirit ; all these together make up solertia . . in caution or weighing all things for , and against , the subject . and . providence , or provision of futures , what may , and what may not , most probably fall out ; which is the height of human wisdom . a judicious man is stable , solid , serious , looks after truth , real advantage , and happines ; is fit to govern and obey : is not rash or inconstant ; believes not easily ; nor easily disbelieves , but as his reason guides him . his discourse is not so plausible as solid ; useth reasons more then metaphors ; speaks to purpose , and knows when to hold his peace . he is what every one strives , but few arrive , to be . this faculty is proper for all sciences that depend upon rational discourse , and much thinking , as divinity and the profound mysteries thereof ; natural philosophy , and moral ; practical medicine , law , judicature , and government in peace and war. . memory is the calling to mind or recollecting of what hath bin before known and apprehended . they that excel in it are accounted many times greater clerks then wise men ; are able to cite many books , and authors , and their editions ; can tell their opinions ; and enterlace their discourse with ends of gold and silver . yet , if not menaged by judgment , their opinion or learning is of little force or esteem amongst knowing men ; who yet can gather many useful things out of their confusion . this faculty is necessary for lawyers , whose learning lies in quotations , and records ; and who number , rather then weigh , their authorities . 't is also proper for learning languages , criticismes , philology , antiquities ; for putting out , commenting upon , and making indexes to , authors . it is a natural faculty , and conspicuous even in children , who by it learn till they arrive to some considerable degree of understanding . . it is commonly imagined , that a great memory seldom accompanieth a great wit , or a good judgment ; and that these three are incompatible one with another ; that they have divers habitations in , and a divers temperature of , the brain . whereas i think the contrary is generally , but not alwaies , true . and thence is gathered an effectual argument , that they are all menaged by one great agent , the soul or spirit ; which is above temperature , place , and matter . that one man proves not excellent in all or many sciences , proceeds not from the inhability of one or other faculty of the soul ; but either from the long time required to one study ; from want of industry , every one being most ready to make use of , and cultivate , that , wherein they have some natural advantage , and to neglect the other ; or from the two great attachment men have to what they first master , so that all following studies are cast into the mold of the first ; or lastly from a mistake , for that memory is not so conspicuous , except where wit and judgment are wanting . yet in these later times what persons have we seen eminent in all three faculties ? erasmus , when a youth , had all terence and horace by heart ; jos. scaliger in . daies got by heart all homer ( the ilias containing verses , and the odysses about the same number ) and in . months all the other greek poets . monsieur peiresk , when a youth at school , could repeat all ovids metamorphosis , and justins history without book . card. bellarmin , saith gallutius , had such a memory , ut quicquid legeret scriberetve statim ac subito reciperet , quicquid recepisset , fidelissimè constantissimèque retineret . p. paolo sarpi's great memory , as well as wit and judgment , even from a child , read in his life . what a man monsieur pascal was in divers sciences , his other works ; what in divinity , the provincials letters , demonstrate . i will omit julius scaliger , joh. picus , paulus scalichius , adr. turnebus , casaubon . card. perron in four daies got by heart all ecclesiastes in hebrew , and besides his other vast abilities , was also an excellent poet. mr oughtred in his old age had ovid and virgil fresh in his memory . fr. suarez had s. austins works so by heart , that he could repeat , not only the sense , but for the most part his very words ; and if he was asked of any thing in his own works ( . volums in fol. ) he could tell the place and very page where he treated of it . but this himself called not memory , but reminiscence ; for it was indeed as much judgment as memory : for he was so well versed in that learning , and so perfectly master of it ( having read the whole course of school-divinity , as i remember , . times over ) that if he were asked of any point , or conclusion , he would discourse of it just in the same manner , and order , as he had writ it in his books . i could produce many more instances . but in reason , the goodnes of the judgment must depend upon invention and memory ; that being the faculty which gives sentence according to the reports of the other two . yet few there are in whom these faculties are , as i may say , mingled ana . it is best therefore that all be cultivated and advanced as high as they are capable to be : and what is most defective is most to be helped . and children having memory by nature , invention not till youth , nor judgment till maturity , their memory is first to be menaged : only with this caution , that they be made to understand what they learn , and the reason of it , as soon as they shall be capable . . of the bettering of judgment we shall speak in another place ; but for memory , because we remember better those things , . which we learn from our childhood ; . which we are more attentive to ; . which we exercise our selves most in ; . which we orderly apprehend ; . which we can call to mind from the beginning ; . which we conceive to be somewhat like ; . and which is pleasing to us ; and because childhood and youth have their memory ( tho not so excellent as men , yet ) more useful then their understanding ; therefore what ever they learn , let it be got by heart ; that they may repose and store up in their memory what their understanding afterwards may make use of : let them also frequently render it , and after several interstitiums ; which will be a great help to their memory , to the perfecting of which nothing conduceth so much as practise . yet there is also an artificial help to memory , which is variously and obscurely delivered by many authors ; the shortest and easiest is this . make use of a sufficient number of places best known to you ; as of towns in the way to london , the streets of london , or the signs in one street , such in fine as are well known to you . keep their order perfectly in mind , which first , which second , &c. and when any word is given you to remember , place it in the first town , street , or sign ; joining them together with some fancy , tho never so extravagant , the calling to mind your known place will draw along with it the fancy , and that the word joined to it . and these you may repeat afterwards either in the same order as they were delivered , or backwards , or as you please . this serves very well for words , and indifferently for verses after much practise ; but it requires a long time by this art to remember sentences . a succedaneum to memory is writing ; and students are wont to serve themselves of common-place-books , excellent helps to ordinary memories . the best way that i know of ordering them , is ; to write down confusedly what in reading you think observable . [ young students commonly take notice of remarkable histories , fables , apologues , ( such as are not in esop ) adagies , if not in erasmus , or manutius . hieroglyphics , emblems , symbols ; ( which are all but simile's drest after divers fashions ) histories of heathen gods , laws and customes of nations . wise and useful sentences . elegant figures , reasons and causes , descriptions and the like . ] leaving in your book a considerable margin ; marking every observation upon the page as well as the pages themselves with , , . &c. afterwards at your leasure set down in the margin the page of your index , where the head is , to which such sentence relates : and so enter into the index under such a head the page of your note-book , wherein such sentence is stored . these note-books , if many , are to be distinguished by a , b , c , &c. your index must be well furnished with heads ; yet not too much multiplied , least they cause confusion . your own experience will continually be supplying what is defective . . invention is bettered by practise , by reading , by imitation , and by common-places . for practise , let him have a teacher , who himself hath some considerable dexterity and practise in it , who may guide his charge by fit and easy rules and exercises , and not thrust him upon fishing in books at first ; and may take his subject after him , and shew him what more might have bin said , and what he hath said , bettered . neither let the young man torture his mind at all ; but set down what is suggested by his memory or fancy concerning his subject , be it considerable or no. the soul will by little and little heat , and wind it self , unto higher conceptions ; and in transcribing , he may reject what is too obvious . let him be taught first to fill up a sentence with epithetes , oblique cases of the instrument , manner , cause , and all circumstances and relations : which is easily known by the rection of the parts of his sentence . practise him in most easy oppositions of not and but ; in most easy descriptions of things most familiar to him , to enure him to the observation and taking notice of what he sees : in enumeration of parts and species , as the old is better . in histories or fables ; giving him somewhat to make out the rest , as ultima omnium spes evolavit è dolio ; in most easy and familiar similes , as of a shepheard and magistrate , pismire and industrious person ; sufficient variety of these is collected by erasmus . under simile's are comprehended also metaphors , allegories , fables , parables , symbols and the like . and it were a good exercise amongst a circle of scholars , to propose a symbol ( the easiest first ) and every one to answer in his turn ; v. g. let every one give his symbol of fortitude , and a motto or word for it such as , a pillar , which sustaineth the greatest weight laid upright upon it , the motto rectum stabile ; a palm tree that grows up against a pressure , tu ne cede malis , sed contra audentior ito ; to a die , homo quadratus ; an oaken-bough struck with lightning , impavidum ferient : a rock , an anvil , an helmet , &c. fables are taken ( as symbols from things natural ) from things animate , as an eagle , cock , &c. clothing them with speech and action ; such betwixt men , are parables . so there are mixtures of all these , as , easter said to the griggs , tarde venerunt . there are also compound subjects , which they call emblems , of which alciat , sambucus , and many others have made volums . such are also impresa's of great men , a vast number whereof are collected by typotius and others . another way of practise is , to apply all such things as he seeth , or as occur in his ordinary busines or conversation , to somewhat of morality , policy , &c. as seeing an ivy thrust down the wall upon which it grew , one said , that was the perfect emblem of a flatterer ; an onion having its germe covered with so many scales , representeth a man that conceals his intention under many pretences , and the like . for reading ; verse him well in inventive authors : such are generally all paradoxists , satyrists , such as write one against another , declamators , controvertists , and generally orators and poets , as cicero , quintilian , seneca ; i name him last , because , tho his matter be very good , yet he husbands it well , and spreads it thin . among the latin poets , lucan , juvenal , claudian , epigrammatists , &c. let him also use his own invention before he reads upon his subject ; and in reading set down what his own fancy suggests upon , or besides , the author ; and let him alwaies read . cassiodorus reports of tully , that he refused to plead when it was expected , because he had not read upon his subject . for imitation ; let him imitate those he readeth ( as is taught in rhetoric ) by translating , paraphrasing , epitomizing , and composing upon his own subject somewhat like the other . give him the same subject with an author unknown to him ; and then compare his conceits , fancies , reasons , metaphors , &c. with the authors . let him also vary discourses , as an history into a dialogue , or epistle ; which take their arguments from all occasions ; as antenor to priamus , to send back helena . agan emnon to menelaus to quit her . so to vary comedies and dialogues into epistles and discourses , as mitio to demeas to spare his son , and the like . . for common-places and helping the invention by them , many have written very copiously ; others think it altogether unuseful . for that experience testifies ; that those , who have passed the course of their studies , and never understood or practised this art , have yet had very good inventions ; that those who use their fancies , do not at all serve themselves of these common-places , nor beg at every door for arguments and metaphors ; that the matter suggested by these places is only general , or an heap of universal notions , which is rather a disadvantage then an help . thus l' art de penser . but on the contrary , it must be acknowledged , that all the ancients , aristotle , cicero , &c. made great account of this ; that tho some have great parts , that they can without art perform the effects of art , yet all fields have not a river or a spring in them , but some require the diligence of a bucket ; that those ( whom they called sophistae ) who governed in their daies , made profession , out of these places , to teach to discourse upon any subject pro & con , and to say all that could be spoken concerning it : that many of late daies have attained to plausibility in discourse meerly by lullies art , which is but a few of those common-places ; and those too the most general and indistinct : that all conceptions are drawn out of these places ; and if reason naturally as it were , and of her self runs to them , it cannot but be very useful ( for art is a more certain guide then nature ) to make her see her own power , to discover to her self her great treasure , and to direct her , whither to go for what she wants . for if the soul be a great palace furnished with all necessaries ; is it not a considerable assistance to the general dispenser , to shew him where every thing is disposed and deposited in its proper place ? the sole reason , why these are not more taught in the schools , is , because they are included in , and learned together with , logic and philosophy ; and tho the use of the topics in logic be quite different from this here intended ( which seems to be the mistake of that author ) yet being the things are the same , it is left to the diligence and versability of the understanding , to apply them according to all their uses . the uses of topics in logic and rhetoric , are to discover the value and force of a proposition in order to find out the truth , and to produce assent in our selves or others , either by conviction or perswasion ; but here they serve to procure a right notion and apprehension of things , by considering all that belongs to them : as also to communicate the same right notions to others ; and by questions to draw forth as many notions as the subject will afford . it is true also , that these places are general ; for being the common springs of wit and invention , they cannot be otherwise ; invention being the well applying of general predicates to particular subjects . thus much also i confess , that these topics are not so profitable to them , who already understand sciences , as to those who are ignorant , and concerning the usefulnes of them to such , matteo pellegrini ( of whose fon● del ' ingegno i have made much use in this chapter ) telleth us ; that the gentleman , for whom he composed that book , by the use of it , arrived to such a perfection , as to be able in a short time to write , without defacing one word , many pages concerning any the meanest subject proposed to him ; to the great admiration of as many as knew him . it is also to be noted , that some subjects are barren , which notwithstanding will serve very well for beginners ; such are universal , plain , ordinary themes and propositions , which are to be fertilized by divers artifices ; chiefly by clothing them with some rare or unaccustomed circumstances ; such as have a shew of novelty or unexpectednes , for nothing else is grateful . as to congratulate for a degree , marriage , &c. are barren , except there be somewhat particular of age , severer examination , extraordinary merit , &c. it is also to be noted , that , tho some persons have such happy inventions , that they can presently compare notions , and as it were descant ex tempore upon a subject ; yet will they sometimes be at a loss ; and then these topics will be useful unto them , tho perhaps not so much as to ordinary wits ; who must read , and observe much , that they may store up a magazin of conceptions ; and practise much also , that they may readily and easily by their questions pump out what is to serve their occasions . for every proposition is the answer to some question , and we think we understand perfectly , when we are able to answer any question concerning our subject . all subjects also are either of single words , or propositions . invention concerning single words consists chiefly in substituting other single words for it , whether for expressions only , or to raise more matter for propositions . in short , the height of the invention , a single word is capable of , is an high metaphor , catachresis , or hyperbole . i will give you an example of a single theme , and how the fancy descants upon , and menageth it through all the predicaments , out of imman . thesauro , to save my self the labor . his subject is a bee , dead , in amber , which he makes a compound subject , and takes first the several parts , bee , and amber . substantia . apis . animans , fera , avicula , corpusculum vivax , insectum . electrum . gemma inanimis , heliadum sororum lacrima , arborum sudor , humor concretus , viscus , gelu . quantitas . ap. pusilla , brevis , levis , monstrosa . el. gutta , stilla , rara merx , informe corpus , formas se in omnes vertens . qualitas . ap. flava , auricolor ( for first she was iron-colored , till jove changed that for golden , because she was his nurse ) sonora , ingeniosa , prudens , sedula , casta , vilis , metuenda , sonitu minax . el. flavum , mellicolor , illustre , perspicuum , clarum , pretiosum , nobile , à fluido aridum , tenax , gelidum , fragile , sterile . relatio . ap. fimo-genita , mellis genitrix , nobilissima insectorum , jovis nutricula , fera socialis , reip. amans , fucorum hostis , regi fida , colonis chara ; harpyiae , amazoni , pegaso similis ; aristaei inventum . el. ex populo genitum ; matronis carum ; speculo , auro , vitro , simile . actio & passio . ap. hortos populatur ; dulces è floribus succos delibat ; furunculos insectatur ; nocuis nocet ; telum jaculatur ; venena fundit ; nectareos molitur favos ; facibus ceras ministrat ; aliis mellificat ; domos architectatur ; remp. gerit ; regibus paret ; pro rege militat ; fumo necatur . el. magneticâ virtute paleas rapit ; animalcula illaqueat ; labra mordet ; oculos allicit ; phaetontem extinctum deflet ; artificum torno expolitur , elaboratur . locus & situs . ap. hyblaea , cecropia , odoris innata floribus , hortorum cultrix , ceratae urbis inquilina ; domi nidificat ; dulces nidos fovet . el. in eridani ripa , ad phaethontis sepulcrum stillat ; monilibus & armillis inseritur ; thesauris atque scriniolis servatur . motus . ap. per fiorea rura volitat , vagatur ; semper fugax , quasi aliger equus , & eques ; dum volitat , pugnat , el. trunco haeret & profluit ; lentum , segne . quando . ap. brevis aevi ; in castris hyemat ; vere novo se prodit ; in aurorâ roscidum nectar legit . el. aeternum , immortale ; vere liquatur ; densatur bruma . habere . ap. pennigera , alata , loricata , armata ; tubam & hastam gerit ; ipsa telum & pharetra . el. aurium appendix ; virginum gestamen ; monilium decus & luxus ; inter opes numeratur . so joining several of these together , you may call a bee ingeniosum insectum ; hyblaea hospes ; ales cecropia ; nobilissima simi filia ; aurea jovis altrix ; florum praedo , hirudo ; florae satelles ; cerearum aedium architecta ; nectaris propinatrix ; mellis opifex ; pusilla hortorum harpyia ; volans venefica ; loricata avicula ; alata amazon ; volatilis tuba ; viva telorum pharetra ; surunculorum terriculum , &c. and amber , pretiosum gelu ; luctuosa eridani gemma ; jucunda heliadum lacrima & monile ; phaethontis funus ; lapideum mel ; aridus liquor ; concretus fluor ; aurum fragile ; gemmeus arborum sudor ; gelidus ignis ; viscosa lux ; avicularum illex & pedica ; flavus palearum magnes ; gemma rapax , mordax ; fulva eridani supellex ; lubricae opes , tenaces divitiae ; populea spolia ; lapis non lapis ; armillarum pupilla ; lacrimosum matronarum delicium , nobile aurium pondus . then he joins both together , not considering that the bee is dead . substantia . nova metamorphosis ! olim flebilis niobe in saxum , nunc apis flebilem in gemmam migrat : mirae deliciae ! apis inter gemmas numeratur : lapis animatur , animal lapidescit : medusam vidit apicula ; imo eadem medusa est & lapis : novas natura docet insitiones , in arbore gemmas , in gemmis apes : prodigiosa fecunditas , lapis aviculam parturit , &c. quantitas . myrmecidis anaglyptis adnumerandum opus ; apis in guttâ . unica haec apis rempub . perosa sibi vivit ; sola suum implet aviarium , & pusillâ se in aulâ jactat , &c. qualitas . fulva apis fulvâ lucet in gemmâ ; electrum dixeris in electro . cerne ut gemmeo radiet fulgore ignobile insectum ; dices etiam apicula est sidus . alget apis in flamma ; ardet in glacie : quid enim electrum nisi flammeum gelu ? vilissima rerum apis electro pretium astruit ; nescias utrum utri plus conferat , electrum api , an apis electro . haec pretiosior est captiva quam libera , eo carior quo clarior . hem voluptuarius puellarum terror apis in gemma ; de alieno superbit apis , luce fulgens non suâ . relatio . jovis altrix praemium alterum tulit , olim aurea , nunc gemmea ; imaginem cernis quam nemo expressit , sine caelo caelatam ; nimis ipsa sui amatrix apicula perpetuo se miratur in speculo . actio . arbor apim , apis oculos rapit ; ex istâ gemma pateram confice , nectar apicula propinabit . cerne ut arcto complexu hyblaeam volucrem gemma soveat ; dices electrum esse adamantem . ad phaethontis sepulerum dolens apicula lacrimis obruitur . aucupio delectantur heliades , viscus est lacrima . incauta apis in lacrimis invenit insidias . in furto deprehensa gemmeis compedibus tenetur apicula . non impune arbores pupugit ut flores . florum praedo fit arborum praeda . avarae volucri viscus est gemma . electrum vidit apis , mel opinata in illecebris laqueum reperit . dolosas experta gemmas , viscata munera , &c. locus & situs . gemmeâ in thecâ latet venenum . in gemmâ latitat fera : & opes timentur . apum regina regiam invenit qualem nec semiramis . auream domum sibi condidit nero , apis gemmeam . sumtuosa haec apis in gemmâ nidificat . in speculo excubias ducit . gemmam custodit apis quâ custoditur . apim coluere aegyptii , apem avari . infidae infida latebra latentem prodit . ubi asylum sperabat carcerem invenit , &c. tempus . strenua bellatrix apis in gemma hyemat , aestivat in glacie . brevis aevi avicula lacrimis aeternatur . nuper avis , nunc lapis . motus . vernis fessa laboribus apis vacationem obtinuit in gemmâ . castrorum desertrix in ostro cubat . a lento velox tenetur . in liquido haeret , in sicco nat at . nimis alte volitans icario lapsu naufragium fecit . effugere si potest , nollet , illustrem sortita carcerem . rara avis volucri gemma , &c. habitus . novum indumenti genus , vestita est apis & nuda pellucet . jam matronales inter luxus feram numeres , &c. if you add to these another circumstance , the bee dead in amber , you discover a new field of matter . substantia . venesica hic jacet cui gemma venenum suit . titulo non eget hic tumulus , latentem cernis . lethalis hic succus , quam necuit , servat ; dubites , apisne mortua sit an electrum vivat ; exanimatum corpus suum animavit sepulorum . hoc cadaver , uti hectoreum , pretio redimitur , &c. quantitas . pusillum hoc sepulorum mausoleo insultat . ingens miraculum apis mortua . unica jam non est phoenix , alteram ostendit eridanus . qualitas . obscura olim avicula , dum extinguitur , lucet . hoc cadavere nihil pulerius , nihil hâc umbrâ clarius ; flysium habet in gemma . luxus est sic perire . pretiosum hoc funus invidiam morti detraxit . relatio . gemmeum apiculae typum cernis in protypo . sese ipsa finxit & fixit . narcissi fatum experta est apis in speculo mersa . hanc puellae vivam oderunt , mortuam colunt . actio & passio . exigua haec artifex majori ingenio cadaveri cavit quam corpori ; ceream sibi domum molita , sepulcrum gemmeum . nec lacrimis eget nec face ; in lacrimis conditur , in tumulo lucet . crudelis nympharum pietas ! innocuam apim dum lugent , necant : hanc amore an odio peremerint , nescias , complexu praefocarunt . mortuae heliades hostem occiderunt . mirum , auceps in gemmâ latuit . locus & situs . huic cadaveri sepulorum non debes sed serinium . nobili leto laeta volucris fimo-genita in gemmâ moritur . sarcophagi pulcritudine capta mortem solicitavit . hunc tumulum violabit nemo ; pretium vetat . rapax volucris rapaci conditur gemma ; florum harpyia sic condi debuit . motus . fugacem licet aviculam lenta mors tenuit . casses abdiderat inter gemmas . diu pennis velificata carybdim reperit in gemma . novum inalum ! in lapide mergi . tempus . quod immortalis sit apis nil superis debet , sed morti . aeternitatem phario regi astruit myrrha , api electrum , utrique lacrima . lethali hoc succino mors apem perdidit , apis mortem . habere . gemmeum cadaver cerne ; tales proserpina gemmas gestitat . inops victavit apes , dives moritur . thus much for single words ; it follows concerning propositions or sentences : these consist of subject , copula , and predicate . the subject in invention is either kept , and other copula's and predicates applyed to it ; or changed to raise more matter ; and then is substituted in its place either , . synonymum : as for little , take epitome , compendium , pigmeus , homuncio , punctum , atomus , &c. or some other of those expressions , found out in the places for single words . . genus ; as for treachery , take deceit . . species ; as for treachery , take treason against the prince , or countrey , as tarpeias ; against enemies , as sinon ; or against friends , as bocchus's betraying jugurth to sylla . . the cognata ; as for treachery take feigned friendship . . or its simile's ; as of a fisher baiting his hook ; a coy-duck intising those of its own kind into the danger . for beginning ; root , fountain , spring , ( as of a watch ) seed . . opposites ; as fidelity . the copula , for so we will at present call those verbs auxiliary , by some of which all questions are made , and by which the predicatos , whether verb or noun , are joined to the subject . these are , am , was , with their divers cases and persons , have , had ; do , did : make , made : suffer : shall , should : will , would : may , might : can , could : owe , ought : useth or is wont . these again vary questions by the tenses or times ; present , past , or future : and both these a long or short while : such are these questions , is it ? was it ? hath it bin alwaies ? lately , or a long time agoe ? will it be ? would it be ? may it be ? might it be ? &c. ought it or behoveth it to be ? useth it , or is it wont to be ? again all these are either affirmative or negative . is it not ? was it not ? hath it not bin ? they are also varied with if , as , if it be , if it were or were not what would follow ? if alexander , had fought with the romans ? if the sun go out of the zodiack ? for predicates , ordinarily authors do prescribe no other common-places for invention then the predicaments ; which indeed do supply answers to very many questions , but not to all . i have therefore rather chosen to follow matteo pellegrini , who reduceth all predicates that can be applied to a subject ( as near as his observation could reach ) to twelve heads , or ( as he calls them ) fountains and springs of invention ; which are these . . the relation or commerce between the object and human faculties . . constituents or parts . . the causes , principles , or efficients . . the end. . the action . . passion . . quality . . quantity . . time. . place . . the subjects . . the correspondents . of which i shall speak in order , shewing what sub-heads every place containeth , and how matter may be drawn out of them by questions . yet i shall not set down all that is to be said , for that were both impossible and unnecessary ; but sufficient to make the use of them , and of all not set down , understood and practicable . the manner to use them is this ; set down the common place with its particular heads upon a several table or page ; till by frequent perusing and practising they become ready and familiar to you . then , by the auxiliary verbs put in form of a question , find out such notions contained in each place as are agreeable and fitting to your subject : change also the subject ( as often as you have need ) by some of the former waies , and apply the questions after the same manner to them also . . common-place . the relation of the object to the faculties of man , is as divers as the faculties are ; . sense external , internal . . understanding . . expression . . affection . concerning sense ( your subject being the object of some of them ) are these and infinite other questions , v. g. a battel . have i ever seen it ? at least painted ? or described ? might i have seen it ? where ? how long agoe ? how often ? had i seen it , what would it have wrought in me ? i would i had seen it , for , how can i imagine it ? what notion have i of it ? hath my friend , or stranger , or acquaintance seen it ? had he seen it , or not seen it , what would have followed ? hath he dream'd of it ? if a battel be so terrible when heard , much more when seen ; yet more when present in it . could virtue be seen how would it allure all the world ! 't is pitty a lye cannot be seen , that all men might beware of it . again , the passion of the sense affords such questions as these . the comet , did it deceive , weaken , blind , astonish , confound , please , comfort , cheer , the sense ? semper ego auditor tantum ? nunquamne reponam , vexatus toties rauci theseide codri ? &c. . concerning understanding , or the internal faculty of knowing . the actions whereof are thinking , imagination , apprehension , comprehension , perfected when we have a compleat notion , or idea of our object ; this by many men ( an original of many errors ) is confounded with assent . assent or beleif that the object is so , or not so ; hereto belong also doubting , opinion , beleiving or crediting another , science or perfect knowledg , deceit , error , prevision or foresight , remembrance , there being nothing that falls not out to be the object of the understanding , &c. concerning these , we frame commonly these with infinite other questions . v. g. columbus's finding out the new world. how came it into his thought ? did any think of it before ? what imagination or conception was formed of it ? why were not such , as before him had that imagination , excited to undertake it ? did the ancients think it impossible ? did they doubt , whether it were not all sea ? did they beleive their predecessors that denied the antipodes ? how did columbus first assent to it ? what arguments , what authorities moved him ? if he had not thought upon it , would any other ? a thing so probable did it find many abetters ? &c. how did it move , work upon columbus , when he first gave his full consent ? what resolutions did he take upon it ? &c. . expression , or that faculty which discovers our minds to others , comprehendeth words , languages , spoken or written ; our own or forreign ; ancient or modern ; copious or barren ; elegant or rude ; pleasant or harsh ; perspicuous or obscure ; ambiguous , equivocal , synonymous , proper , natural , figurative . again , verse or prose ; narration , interpretation , question : instructing , disputing , determining , affirming , denying , proposing , answering , confuting , amplifying , exhorting , praying , commanding , advising , congratulating , condoling , &c. all these again are true or false ; likely or unlikely ; doubtful or certain . to this head are referred also all expressions not by words ; as by painting , graving , symbols , emblems , characters , cyphers , hieroglyfics , impresas ; as also signs with the hand , eye , or other motion of the body ; either natural , or by consent of general custome , or particular correspondence . as also all natural expressions of passions , as sighing , laughing , &c. v. g. being to speak of america and its inhabitants ; i ask what is the name of the country ? what language it is ? who imposed it ? whence derived or took he it ? what is its true signification ? what the reason of imposing it ? what synonymas to it ? is it equivocal ? who hath writ of it ? in what language ? how much ? &c. again , is there any map of it ? what doth it resemble ? is it painted any where ? &c. . affection hath these sub-heads , whence questions may be suggested . delight and trouble ; pain and pleasure ; love and hatred ; desire or aversion ; hope or fear ; gratitude or ingratitude ; anger , admiration , veneration , contemt , indignation , compassion , complacency , and in short all other motions , or passions of the soul. in reference whereto i demand , if v. g. a visit of a friend hath ever , and when , and how often , delighted me ? whether it be a thing desirable , joyful , &c. to me ? or if to any other , and to whom ? &c. if he should come , how would my passions be affected ? what content ? &c. ii. second common place of constituents containeth three heads . . of essential degrees of genus's , species , &c. . of particulars of its species ; and . of parts constitutive . the first hath subheads all essential predicates . beginning first with ens , enquiring if your subject ( v. g. an unicorn ) be , or if there be such a thing . so descending , if it be a substance , or accident . if a substance , whether corporeal , or incorporeal . if an accident , whether quantity , quality , motion ( action and passion ) relation , time , or place ; running through the species of your genus till you come to your subject it self . these subdivisions of every genus are to be found in the predicaments . for example , an eagle . is there such a thing ? a substance or accident ? is it a substance created ? corporeal ? compounded ? living ? mortal ? animal ? irrational ? volative ? wild ? that flies single , not in flocks ? with a hooked-beak ? living by prey ? &c. so concerning the first predicate , many questions offer themselves . as , war is a thing , no great matter if it were not in the world. were it not that we see it acted every day , we should esteem it a fabulous chimera ; such as cerberus , and the furies . were it not , from how many calamities should we be free ? oh that there were never known the names of quarrels , dissentions , hatreds , fightings ! but that love , charity , and peace reigned every where . what sort of entity is war ? pursuing it through all its differences ; it is an action , not peaceable or profitable , but troublesome and offensive : offensive upon deliberation , not by nature , as cold is contrary to heat : for interest of state , to distinguish it from robbery or private quarrels . menaged with open violence , not secret plots , with armed multitudes , against an enemy that defends himself with a competent army , &c. the second suggesteth to us considerations , if the subject be one or many , simple or various ; and of how many sorts , v. g. how many sorts of eagles ? of war ? by sea , by land , offensive , defensive ; just , unjust ; horse , or footfights ; fair or barbarous . so for particulars , the war of the turks against the venetians , english against hollanders , french against spaniards . the third of constituent parts , whether essential , integral ; and these homogeneal or heterogeneal . adjuncts , as hairs are parts of beasts , leaves of trees , and these either excrementitious , or else perfective and for ornament ; as pillars are parts of noble buildings , theaters , fountains , piazza's , &c. of great cities . or parts of order , as beginning , middle , end : superior , inferior ; internal , external , &c. the soul , hath it parts ? may it have ? why hath it or hath it not ? if it had or had not , what sort of parts ? how many , &c. iii. the third common-place is of causes , efficients or principles , to which are reduced , occasions , instruments , means , or any concurrents , assistants , or accessories to produce the effect . these again are remote , near , or immediate ; universal , particular : primary principal , or secundary and less principal : total , partial , separate , conjoined : internal , external : necessary , contingent , fortuitous , intended : weak , strong : which may , or may not , be hindred : easy , hard : possible , impossible : prepared , unprepared : dispositions , &c. again , all these are either of the thing it self , or the thing being such as it is , clothed with accidents and circumstances . in human actions also are other heads , as the person , our selves , or some other , friend , neighbour , stranger , enemy ; which work either by chance , by reason , by passion , and these love , hatred , &c. by force , necessity , or violence ; by custome , by error or mistake , by opportunity , &c. as war : by whom or between whom made ? who the occasion ? what moved to it ? what was the true cause ? what the pretence ? whence began it ? with what armes and forces was it menaged ? what instruments or furniture ? what conveniences ? how many artillery ? how many horse ? how many foot ? how many shot ? what stock of mony ? what strength ? what experience ? what counsel ? who the general ? what a one for skill , courage , fortune ? what under-officers of all sorts ? how qualified ? was he constrained to fight ? did he undertake the charge voluntarily ? out of duty ? ambition ? doth he menage it by intelligence ? treachery ? or force ? iv. the fourth common-place is of the end and means , or of good ; for the end of every agent and every action is good either real or seeming ; near or far off ; private or public . of ends there are several degrees or subordinations . the ultimate or supreme end . the chiefest is the glory of god the creator : next , the perfection of the universe . and these are universal of all things . next follow more particular or mediate ends , the conservation of the species ; the conservation of the individuum : its delight or pleasure ; excellency ; and convenience ; honestum , or duty ; profit to the agent , his friends , neighbors , the public , his country , &c. all natural agents , though they work for an end , yet intend it not , but are directed to it . only man , being a rational creature , knows and aimes at an end . and the end of the man is one ; of his art , another : as the statuary makes a statue to get mony , &c. but of his art is to resemble the archetype . of mens intentions or aims , some are principal , others accessory ; some ordinary , others accidental . pompey married caesars daughter ; not for the love of progeny , nor for her beauty , or dowry ; but for his own ambition , an accidental end to marriage . some direct , others perverse ; as a father recounts to his son the worthy actions of his ancestors , to provoke him to the like ; which he perverts to pride , libertinism , dis-subjection to laws and magistrates , and insolence towards his inferiors . and this happens sometimes out of error and mistake ; as when an orator diverts his art to get applause ; sometimes also out of malice and wickednes , as when a general desires victory to satisfy his private revenge . when a man goes to church to look upon an hansom woman , &c. again of ends , some are ultimate and principal , others secundary , instrumental , or means to obtain the other . as a prince gives out mony , to form an army , to fight an enemy , to overcome him , to take away his dominion , to seize it for himself . this is the ultimate end , the other are means . of these also some are proper and convenient for the end ; as if he , that designs to be a soldier , learns to menage an horse , to understand and use arms , to endure hunger , cold , wearines , wounds , watching , &c. others are improper , as to quarrel , to swagger , to be drunk , fight , kill and slay , every one he meets . to be an orator , the proper means are to study reasoning and argumentation ; to imitate cicero , demosthenes , &c. to observe the best way of disposing his matter , clothing it with good words , phrases , figures , &c. the contrary and improper way , or rather impediment , is to scrape together a parcel of well-sounding words , a few snaps of wit , &c. again , some ends are obtained , others hindred ; as a man desires health and strength , sed grandes patinae , tucetaque crassa annuere his superos vetuere . a father desires his son to be virtuous and prudent , and provides him masters , books , &c. but the young man abandons himself to ill company , &c. hindred by our own folly , opposition of friends , enemies . &c. or fortuitous accidents . questions concerning the end are such as these . wherefore ? why so ? to what end , purpose , intention ? for whose sake ? for what good doth , worketh , maketh , he this ? what shall he reap by it ? hath he obtained his end ? hopeth he , shall he obtain it ; what means taketh he to obtain it ? are they rational , prudent , proper ? who can , hath , will , hinder him ? or it ? v. the . common-place is of actions . whereof some are immanent , when the agent is also the patient , commonly expressed by verbs neuters in latin. such are , to grow , to fail , to move , to rest , to want , to hast , to declame , to study , &c. to think , understand , &c. others are transient , when the agent and patient are divers , aad are expressed by verbs transitives , as striking , heating , &c. again , some actions concern being ; as v. g. pride , what doth , can , shall , will , &c. it produce ? [ note that all the auxiliary verbs have their greatest use and force in this classe ] generate , perfect , preserve , consume , destroy ? conversation begetteth similitude in manners , mutual confidence , uniting interests , conserves friendship , and is apt to procure advancement , &c. debauchery consumes the estate , destroies health , &c. others concern qualities , and indeed all actions proceeds from the virtues or faculties of their agents ; whether natural or acquisite ; and actions are as various , and copious , as qualities are . as a wise man gives good counsel , and doth his actions wisely . a young man doth , can , may , is wont to do foolishly . strong wine , doth , is apt to inebriate . in action , the place , time , and quantity often afford matter considerable . he can speak more boldly in an ale-house , then at court. the sun warmeth and enlightneth ( because bigger ) more then venus ; more also when nearer . how doth it move , act ? by it self , by another ? by nature , force , chance ; as the efficient , end , pretence , &c. circularly ? directly ? how in youth ? how in age ? how at first ? how afterwards ? slowly or hastily ? constantly or by intermissions ? equally or unequally ? mediately or immediately ? to action are reduced also consequents or effects , which answer to the question , what doth it , or he , work ? and of these some are made , some are done ; some endure no longer then the action it self ; as , the room is no longer light then it is enlightened . if the auditors mind him not , all is done , as soon as the preacher hath spoke his sermon . others remain after the action is ended ; as health remains , tho the medicine have ended ; science remains , when the study is finished . science gets honor , honor emploiment , emploiment riches . a prince what doth he ? what ought he , &c. to do ? to administer justice . what will that do , or is it apt to produce ? to maintain plenty , security , peace . what are the effects of these , naturally , usually , alwaies , continually ? the peoples love , and readines to spend their lives and estates for him . hence no danger of insurrections , rebellions , &c. he will live in great honor , and reverence with his neighbors , &c. the golden apple , thrown by discord amongst the gods at a feast , what consequents had it , might it have ? &c. delight of the guests : emulation and desire of the three goddesses : chusing of paris to be judge : mercuries descent to carry him the message : his undertaking it : his beholding the three goddesses , &c. so the immediate effect of the sun is heat , thence the warming of the earth , raising vapors , thence clouds , rain . again , from heat , seasons of the year , generation of all plants , metals , &c. vi. the sixth common-place is of passion , or receiving an action . but especially suffering , which is chiefly of evil . to this belongs being made , being done ; was the world , could it be , could it be made , from eternity ? the rebuilding of the city , is it , may it , could it be done , finished , perfected , destroied , consumed and changed into better , worse ? why do some men grow as fat as ehud , none as big as goliah ? qualities . the moon , because receiving her light from the sun , is subject to eclipses , changes , full , &c. priamus , because old , lived to be spoiled of his kingdom , to see his sons slain , his city destroied , &c. the ethiopian is burnt with heat , the laplander frozen with cold . in sum , what ever heads belong to action , may be also easily applied to passion . what doth the object work upon us ? our senses ? &c. what do all simples and medicines ; air , and all things ( called by physicians ) preternatural ? all things edible ? &c. work upon us in order to health and sicknes ? what do all arts work ? what all virtues , vices , estates , ages , sexes , &c. work ? well ? ill ? or indifferently ? vii . the th common-place is of qualities , which hath these heads . . good and evil in themselves , good is perfect , worthy , noble , excellent , happy , &c. evil the contrary . in respect of others , necessary , helpful , superfluous , profitable , agreeable , hurtful , &c. as lucifer was created a most noble and excellent spirit ; but afterwards became unfortunate , wicked , dangerous , malicious , in endeavoring to diminish the glory of god , and devising mischief to man. full of hatred against heaven , and deceit against earth , &c. by which means he is become the vilest , and most detestable of all creatures . . qualities occult , which are known only by their actions . what is the power , faculty , &c. of the loadstone ? to draw iron , to make it move towards the north , &c. who could beleive the power of circe , to change men into hogs ? . qualities sensible , such are beauty , uglines ; figures of all sorts ; light , darknes ; colours of all sorts , natural , artificial ; white , black , &c. for hearing , sounds of all sorts , shrill , loud , skreeking , whistling , din , noise , &c. so for smells of all sorts , and tasts : also tangible qualities , as heat , cold ; dry , moist : heavy , light ; hard , soft ; liquid , solid , thin , thick , subtil , gross , clear , &c. and all these natural , or adventitious . as lucretia was beautiful naturally , &c. . qualities of the mind , faculties , or powers natural , or accidents , as in the understanding , perspicacity , sagacity ; memory , tenacious , treacherous : invention , ready , slow : the affections also and passions : virtues and vice belong to this head . . adjuncts ; as naked , clothed , armed , adorned , trimmed ; not men only , but houses , cities , sepulchres , fountains , and the like . . situation ; as cloth is tenter'd , folded , &c. a pillar upright , leaning , fallen , hanged up , &c. a living creature standeth , sitteth , lieth , kneeleth , &c. . relations ; as lord , subject , judg , advocate , accused , magistrate , master , servant , scholar , teacher : maried , unmaried ; rich , poor , &c. noble , ignoble ; glorious , in disgrace , &c. viii . the th common-place is quantity ; this is easily and vulgarly known with its species . to it therefore belong number , one , many , few , &c. v. g. how many suns are there ? is it never seen double , or triple ? why can there be no more ? if there were more , what would follow ? is it divisible or indivisible ? extended ? how far ? how many parts hath it ? how great is it ? how large , long , high , thick ? greater then the earth ? how often ? how is it to be measured ? how long hath it lasted ? is it diminished or increased ? hath it any weight ? ix . the th common-place of time , hath these heads , alwaies , sometimes , v. g. what is the duration of the creator ? he hath alwaies bin . is it possible he should be not eternal ? if he were not eternal , what would follow ? why is he eternal ? can any thing be eternal besides him ? duration is varied into past , present , and future . prudence considereth things past , that it may govern the present ; and maketh conjectures from both , that it may well menage the future . the past is considered by memory ; the present is in acting ; in the future are concerned our hopes , fears , providence , cautiousnes , &c. . divers measures , of time ; as ages , years , months , daies , hours , moments , and parts of time as morning , evening ; spring , summer ; infancy , childhood , &c. the beginning , middle , ending of the duration of any thing . . occasion , as favorable , opportune , accustomed , purposed , &c. with their contraries . x. the th common-place is where , or place . to which belong . . the several parts of the universe ; as air , earth , fire , water , heavens , firmament , &c. north , south , &c. zones , climates , &c. land , sea , islands , &c. countries , asia , africk , &c. india mittit ebur , molles sua thura sabaei . where shall we find deceit ? in shops and markets , in narrow souls . where subtilty ? in the genoueses . where industry ? in holland . . place is either proper , common ; due belonging to another . a scholar in a market is a fish on dry land . place also is natural , violent , accidental ; where it ought , is wont ; it may safely , well , be . our country , dwelling , &c. . differences of place ; before , behind ; on the right , left &c. hand ; above , under ; over against , towards , &c. neer to , far off ; in , by , at , &c. where stood carthage ? italiam contra , tyberinaque ostia . where is water to be had ? in the fountain , river , sea , well , &c. . qualities of place , cold , hot ; fruitful , barren ; clean , dirty ; champaigne , mountainous ; tilled , untilled , sandy , chalky , &c. desert , inhabited . . civil places , as an house , town , village , villa , shop , market-place , street , theater , church , hall. public or private . sacred or profane , solitary , inhabited , our own , anothers . where may a man plant , build , &c. upon his own . where do flatterers frequent ? the court. . the power or property of place . vervecum in patriâ , crassoque sub aere natus . xi . the th common-place is the subject to which any thing belongeth , or wherein any thing is . there is nothing that may not be the subject of another . the cause may be of its propriety . virtuous actions to whom are they proper ? in whom to be found ? in prudent persons . what things are hot ? those exposed to the sun , are neer to the fire , are in motion . who are cunning ? they who have much experience . the effects and signs . who are noble ? they who do nothing basely , or craftily . who are true princes ? they who govern for the good of their people . who are subject to anger ? they who have a sharp nose , curled hair , red face , &c. substances are most properly the subject of other things . as god is the fountain of goodnes , the angels receive it immediately from him . men and other creatures are good each in his kind . so for all other things . what things are , may be , use to be , ought to be , accounted long ? [ actions and passions ] a journy from england to china . the works of tostatus abulensis . delay of what is earnestly desired . [ time ] the lives of men before the flood . [ piace ] the way from paris to constantinople . what things are weak and feeble . [ quantity ] things small and little . [ quality ] sick persons , women , pale persons , fearful , tired , &c. [ action ] children , old men. [ place ] the asiatics , &c. xii . the last common-place is correspondents , which hath many under it , as . before and after ; first , second , third , &c. last : beginning , middle , ending . more or less . whether is before , saturn or the sun ? in dignity and perfection the sun is before : in place descending saturn is before . in time they are equal . . the same and divers or different . virgil was the author of the georgies , who of the aeneids ? the same . how doth his poems differ from homers , theocritus , hesiod , tasso ? &c. . equal and unequal : double , triple , &c. half , and generally all proportions . . like , unlike ; contrary , opposite ; and these varied with more and less . alexander and jul. caesar were like in boldnes , unlike in stature ; of contrary dispositions . whether was more prudent ? less fortunate ? was plato a better philosopher , or dionysius a worse tyrant ? the astrologues prediction of caesars death , brings to mind the like of the earl of pembrok . . union or conjunction in the same action ; as when two act one upon another . mutually , as two enemies , or emulators seeking to undermine one another . or when both act upon a third , as two rivals toward the same mistress . or both suffer from a third , as two servants under the same master . or one act and the other receive or suffer , as the master and scholar , judge and accused . . together , near , far of : antecedent , concomitant , subsequent , either in place , dignity or time . christmas brings to mind good cheer , mirth , jollity . a feast suggests meats , cooks , fish , foul , flesh , sawces , dishes , chargers , wines , cups , plates , &c. the spring brings in summer , autumn , winter . caesar makes me think of brutus , cassius , pompey , &c. chap. xii . brief directions for elocution . i beg the readers pardon , if , contrary to my own design , i here subjoin to the discourse of invention , a few lines in order to regulate our speaking and writing , what we have invented . and the rather , because amongst the very many books of rhetoric , i have not seen any , that declares the differences and reasons of stiles and figures so exactly as eman. thesauro . out of him therefore , for the greatest part , i have drawn this short scheme and prospect ; whereby any , even meanly practised , capacities , may be able to discern and judg of what is well , and orator-like written or spoken ; and consequently himself also to imitate the eloquentest authors , there are then divers manners of speaking and writing . . concisely , in few short abrupt sentences , as men ordinarily speak in common conversation , without any art , or order . as dic mihi damaeta , cujum pecus ? an melibaei ? non , verum aegonis . nuper mihi tradidit aegon . such is very frequent in the comedians . vos isthaec intro anferte : abite . sosia adesdum . paucis te volo . dixi , audivistis , tenetis , judicate . . somewhat artificially but imperfectly ; . without any observation of numbers , correspondence , measure , &c. when a period hath no certain bounds , but goes on till the matter be ended , keeping the mind of the auditor still in suspense , till all is said which is to say ; which when it will be , the auditor cannot divine , because he cannot foresee where the speakers design will determine . such are the beginnings of most of s. pauls epistles . such is that beginning of cicero's oration pro caelio . si quis judices forte adsit , ignarus legum , &c. till you come to quibus otiosis , ne in communi quidem otio , liceat esse . so in that pro milone beginning at occidi , occidi non sp. maelium &c. unto non modò vestibulo privaret , sed omni aditu & lumine . so in catone majore . plus apud me antiquorum authoritas valet , &c. unto per visum ex africano audisse dicebat . such is that dithirambique scene in senecas oedipus which begins , effusam redimite comam nutante corimbo mollia nisaeis armati brachia thyrsis . &c. such that of virgil in his silenus . namque canebat uti magnum per inane coacta , &c. and aeneid . . principio caelum ac terras , camposque liquentes , &c. such is most of the historians manner of writing . this fashion of speech the greeks called oratio pendens , ar. rhet. l. . c. . such when an athenian ambassador used at sparta , the senate replied , the first part of your oration is gone out of our minds , and the second never entred in . . afterwards thrasimacus , or whoever he was , that first observed the pleasingnes in lyrics to proceed from their pauses and measures , began to practse the same in prose ; and to mince those great and unlick'd masses into shorter and rounder periods . of these , that , which consists of one entire sense only , and is not divided into members , ( such as are most of senecas ) is called by aristotle periodus supina : and by reason of the omission of the transitions , and the frequent repetition of the same matter in several words , is by most orators rejected . wherefore others , out of more diligent observation of what was pleasing , changed those round and incoherent periods into many more concise members : carving them , as it were , into divers clauses and parcels ; which were also made correspondent and commensurate one to another . so that they became neither intire , nor yet maimed ; not metrical , yet not without meeter ; not in feet , yet not altogether loose ; without verse , not without rythme ; verse compared with other prose , prose compared to verses . this came not in fashion amongst the romans till the latter end of tullies time ; which made his first orations not to be so eloquent as his latter ; and himself to complain that he was going out of the world when he began to understand rhetoric . and of some orators in his time he saith ; in iis erat admirabilis cursus orationis , ornata sententiarum concinnitas non erat . i. e. they had a wonderful fluency in their stile , choice words , and round full periods , but they wanted the neat distribution of them into parts and members . the first is like an head of excellent hair , but hanging down , and flagging ; this other like the same hair disposed and made up into rings and curles . examples of these are infinite in plinies panegyric . . this harmony or correspondence of the clauses of a period consists in three things , . equality of the members . . contraposition of the words . . similitude of terminations . . equality is , when the divers clauses of a period consist of equal number of words , or of syllables , or times , ( two short syllables being equal to one long ) which is altogether as graceful . as speremus quae volumus ; quod acciderit feramus . cic. alterum optare crudelitatis est , alterum servare clementiae . superbia in fronte ; ira in oculis ; pallor in corpore ; in ore impudentia . plin. si quid obtigerit , aequo animo paratoque moriar ; neque enim potest accidere turpis mors forti viro ; neque immatura consulari ; neque misera sapienti . cic. . contraposition , antithesis , is a conversion or retorsion of the same words in divers clauses of the same period . for the same words are severally ( and often contrarily ) joined , to make as it were a seeming contradiction , or paradox at least . as saepius accidit ut imprudentes felixiter , prudentes infeliciter agant . inselix dido nulli bene nupta marito ; hoc pereunte fugis , hoc fugiente peris . stultus prudentibus , prudens stultis , visus . sometimes also words of a contrary signification are joyned together elegantly in one periodus supina . as , inclinata resurgo . carpit & carpitur una . qui spectavit vulnera vulnus habet . sparta ibi muros habet ubi non habet . sometimes words signifying contrary things are placed in divers clauses of the same period . as , aut vivos amplifica , aut mortuos derelinque . alba ligustra cadunt , vaccinia nigra leguntur . sometimes they are placed in manner of a dilemma . morere , si casta es , viro ; si incesta , amori . jupiter aut falsus pater est , aut crimine verus . . similitude of terminations , whether . . by iteration of the same words in several clauses . . of the same cases and persons of nouns and verbs , though not the same words , yet of the same or like sound . of the spartans at thermopylae . trecenti sumus , sed viri , sed armati , sed lacones , sed ad thermopylas ; nunquam vidi plures trecentos . of the same , nos sine deliciis educamur , sine muris vivimus , sine vita vincimus . this correspondence is sometimes in one word , sometimes in , , ; and sometimes , but rarely . indignus cui vel improbi bene vel probi malè dicant . dum laurum acquisivit regiam , palmam amisit popularem . vel in negotio sine periculo , vel in otio cum dignitate esse possint . aeque nocent & qui nolentibus vitam officiosè impertiunt , & qui volentibus mortem malitiosè negant . an tu me per hos in patriam revocare potuisti , ego te per eosdem in patria retinere non potero ? . besides these , there are two other sorts of figures , or ornaments of speech . the first are such as move the affections , and perswade as well as delight , and therefore may well be called pathetical . the second are such as consist in ingenious expressions in the words themselves . pathetical are those figures , which serve to express some passion , or other operation of the mind ; as the imagination , understanding , &c. whether they concern apprehension , appetite , anger , or any other affection whatsoever . such are , . cognitio , to this belong these and the like expressions . agnosco , audio , intelligo , scio , experior , video , &c. agnosco , agnosco ; victum est chaos . sen. nunc scio quid sit amor . virg. nescio quo pacto fieri dicam . cic. . demonstration , to which belong en , ecce , adspice , audite , &c. en quo discordia cives perduxit miseros ! en queis , &c. virg. intuemini huic erutos oculos , illi confractos pedes ; quid exhorrescitis ? sic iste miseretur . . narratio , to which belong , dicam , enarro , &c. favete linguis ; carmina non prius audita musarum sacerdos virginibus puerisque canto . hor. — nunc quâ ratione quod instat confieri possit , paucis adverte , docebo . hospes , disce novum mortis genus . . affirmatio , est labor , non nego ; pericula magna , fateor ; multae insidiae sunt bonis , verissime dictum . cic. affirmo tibi , caie mari , non sic restitisset . qum . negatio . nego esse quicquam à testibus dictum , quod &c. jole meis captiva germanos dabit ? non . . ironia . ni fallor , feminas ferrum decet . . aposiopesis . novimus & qui te . . praeteritio . non dico te à sociis pecunias accepisse ; non sum in eo occupatus , quod civitates , regna , domos omnium depeculatus es ; surta , rapinas omnes tuas omitto . . juramentum . per has lacrymas dextramque tuam te . virg. testatio . vos , dii patrii , penates , testor , integro me animo ac libero p. sullae causam defendere . . animadversio , epitasis . a reflecting upon what was said before , or animadverting upon some circumstance of what preceded . obrepsisti ad honores commendatione fumosarum imaginum ; upon which he animadverts , quarum nihil habebas simile praeter colorem . cic. in pis. tu intrare illum senatum poteris , o tulli , in quo pompeium non sis visurus ? tu illam togam induere , quae armis cessit ? sen. in suas . regina quondam ancilla nunc quidem tua . . parenthesis . . correctio . antronium in campo vidimus , & quid dico ? vidisse nos ? ego vidi . . repetitio . commotus non es , cum tibi mater pedes amplexaretur ; non es commotus . . admiratio . novum monstrum ! integer alitur , debiles alunt . sen. . exclamatio . . extenuatio . levia memoravi nimis ; haec virgo feci . leve est quod actum est . . commemoratio . o mysis , mysis , etiam nunc scripta illa dicta mihi sunt in animo . . praesagitio . nescio quid animus grande praesagit malum . . dubitatio . dubito an moriendo vicerit , an vincendo sit mortuus . . inquisitio & interrogatio . nunc quaero abs te , quare patrem suum roscius occiderit : quaero quando occiderit . cic. . responsio . quaeris , quo jaceas post obitum loco ? quo non nata jacent . . interpretatio . si intelligis , cicero , non dicit roga ut vivas ; sed roga ut servias . when anthony offered him his life if he would ask it . . occupatio , or preventing an objection . . fictio . fingite vobis , antiquam illam urbem videre , lucem orbis terrarum , &c. . imaginatio . jam mihi cernuntur trepidis delubra moveri sedibus . virg. . expressio , ectypôsis . putares cadaver ambulare . quacunque iter faceret , ejusmodi fuit , ut non legatus populi romani , sed ut quaedam calamitas pervadere videretur . cic. verr. . prosopopoeia . tecum patria sic agit . cic. cat. . apostrophe , when we speak to one that hears not . o fons blandusiae splendidior vitro , dulci digne mero . hor. . ratiocinatio , when one discourseth with himself . cur pallas non nupta ? virum non invenit ullum . . conclusiuncula , when the foregoing matter is reflected upon and concluded with somewhat unexpected . as cicero , having declared how the herbetesi were by verres condemned to pay a great sum of mony to two of his mistresses , concludes . itaque civitas una sociorum atque amicorum ; duabus deterrimis mulierculis vectigalis fuit . epiphomena . sic dii spreti exardescunt . sic humana consilia castigantur , ubi se coelestibus praeferunt . val. max. compendium . illis parentis nullus aut aequi est amor , avidis cruoris , imperii , armorum , doli : diris scelestis , breviter ut dicam , meis . oedip. . perplexitas . quid agimus ? animum distrahit geminus timor ; hinc gnatus , illinc conjugis cari cinis . pars utra vincit ? . approbatio . sic , sic agendum est . bene est . abunde est . hic placet poenae modus . . imperium . egredere ex urbe catilina , — egredere , purga regna ; lethales tecum aufer herbas : libera cives metu . medea . admonitio . vos pro mea summa diligentiâ moneo ; pro authoritate consulari hortor ; pro magnitudine periculi obtestor . cic. obsequium . tuus , o regina , quid optes explorare labor , mihi jussa capessere fas est . so for the passions . blanditiae . animula dulcis , suavis animula . salutatio & apprecatio . bene valeas , quisquis es . sit tibi terra levis . dii te ament qui haec legis . veneratio . delubra & aras coelitum , & patrios lares supplex adoro . abominatio . heu stirpem invisam ! & fatis contraria nostris . irrisio . ah , ah , ah , lepidus amator silicernius . execratio . dii te perdant , fugitive . cic. optatio . fecisset utinam deus immortalis . maximè vellem , judices . invocatio . hymen , ô hymenaee veni . votum . voveo tibi victimam , fortuna redux . obsecratio . per has aniles ecce te supplex comas , atque ubera ista penè materna , obsecro . commendatio . si te in germani fratris dilexi loco : sive haec te solum fecit maximi , seu tibi morigera fuit in rebus omnibus : te isti virum do , amicum , tutorem , patrem . bona nostra haec tibi committo , ac tuae mando fidei . concessio . do quod vis ; & me victusque volensque remitto . gratiarum actio . non erimus regno indecores , nec vestra seretur fama levis , tantive abolescet gratia facti . virg. recusatio . non me delectant ignoti domino servorum greges : nec sonantia laxi ruris ergastula : nolo dives esse : patrem gratis amo . exultatio . jo. triumphe ! tu moraris aureos currus , & intactas boves . jo triumphe ! nec jugurthino parem . horat. jactantia . et nos aliquod nomenque decusque gessimus . gratulatio . laetare , gaude gnata ; quam vellet tuos cassandra thalamos . plausus . at mihi plaudo ipse domi , simulac nummos contemplor in arcâ . horat. ejulatio . hei mihi ! nequēo quin fleam . expostulatio . improperium . ingrate cessas orbis ? excidimus tibi ? poenitentia . potens jam cecidit ira : poenitet ; facti pudet . sen. spes . spero equidem mediis , si quid pia numina possunt , haesurum scopulis . desperatio . actum est , conclamatum est . occidimus . aures pepulit hymenaeus meas . timor , horror . sudor per artus frigidus totos cadit : omen tremisco misera feralis dei. sen. pavet unimus , horret : magna pernicies adest . verecundia . heu me ! per urbem ( nam pudet tanti mali ) fabula quanta fui . audacia . impudentia . resistam : inermes offeram armatis manus . dabit ira vires . ingentem confidentiam ! num cogitat quid dicat ? num facti piget ? excandescentia , minae . accingere ira ; teque in exilium feras furore toto . vae tibi causidice . diris agam vos ; dira detestatio nullâ expiatur victimâ . nemesis . indignatio . isthic nunc metuenda jace : non te optima mater condet humo , patrioque oner abit membra sepulcro : alitibus liquere feris ; aut gurgite mersum undaseret . virg. miseratio . compescere quidem verba , & audacem manu poteram domare ; sed meus captis quoque scit parcere ensis . confessio . me amare hanc fateor ; si id peccare est , fateor id quoque . tibi , pater , me dedo ; quid vis oneris impone , impera . deprecatio . miseremini familiae , judices ; miseremini fortissimi patris ; miseremini filii . cic. . other figures there are , which consist in the words ; as metaphors of divers sorts , whether the genus for the species , species for the genus , part for the whole , or the like . as hypotyposis , or applying of words of life and sense to things inanimate . as hyperboles , laconisms , oppositions , such as campi liquentes , liquidi chrystalli ; or deceptio , when a sentence ends unexpectedly . spero tibi eventuram hoc anno maximam messem mali . her mouth , oh heavenly ! wide . tuâ nitet in fronte sulgor aureus ; argentum in cirris ; smaragdus in oculis ; sapphirus in labiis ; chrysolithus in genis ; collum in resti . metaphors are of divers sorts , i. e. are taken from divers common places . . from likenes homo quadratus . . from the attribute regnat gladius . . equivocation jus verrinum . . hypotyposis pontem indignatus araxes . . hyperbole instar montis equum . . laconismus carpathii leporem . . opposition mens amens : . deception vale apud orcum . more particulars may be found in authors ; thus much is sufficient for this place , where this discourse intruded it self , besides my intention . chap. xiii . of bettering the judgment . . the judgment is that faculty whereby we discern , i. e. judge of , true and false ; good and bad ; better and less good . naturally some ( i. e. sedate considering persons ) are better disposed to it then others ; but none at ain any considerable perfection in it any other way , then by experience . experience ( i say ) of others communicated by books or instruction , and of themselves by their own observation . the habit , which perfects this faculty , ( as that which regulates the will and affections is virtue ) is wisdome or prudence . that great power , whereby we live in happiness and content ; whereby we excell all other creatures , and most men also ; being by it out of the reach of their deceit and craft , and not imposed upon , or derided , by them ; whereby our reason and better part is regulated ; and whereby we ought to govern both our selves and others . this if it be applied to particular subjects hath severall names ; as if to govern cities or common-wealths , 't is political prudence ; if armies and war , military ; if a family , oeconomical , &c. with none of which i intermeddle , but only with that , which concerns every particular person in the conduct of his life : and here only in general ; reserving to the second part such particular rules , as either my own or others experience , that i have read , have suggested . in this place therefore i shall only advise ( as wall as i can ) how the faculty is to be cultivated for the implanting that great perfection . . and first take notice ; that the exercising this faculty is the employing of all the rest . for it is in vain to give judgement without examining the reasons ( devised by invention ) for both parties ; and the like cases in former times suggested by memory . for the chief employment of the judgment being concerning the future , either the choice of an end , or of apt means to an end ; no man can promise to himself any success in his election without engaging all the powers he hath . as there must be . . [ supposing the end to be already resolved upon and alwaies before his eyes ] a proposal or finding out severall v. g. mediums to an end . which is called counsel . . a comparing these together , that he may be able to chuse the best and properest , and honestest for his purpose , ( for if he use dishonest means , tho proper , 't is craft and subtilty , as to chuse improper is folly and want of wisdom . ) this is the immediate action of judgment ; and which consists of many parts . as . circumspection of all circumstances of time , place , and all other opportunities ; . caution for prevention of hinderances , considering all dangers , and difficulties , he is likely to encounter ; and either providing to decline and avoid , or arming himself to resist , or suffer them . . solertia or good and rational conjecturing of what is likely to succeed . ly a firm resolution , and competent secrecy . and lastly a constant and due execution of what is well resolved . now because this knowledge is very difficult , and at the best but a conjecture , it is necessary to consider what hath succeeded heretofore upon such premises , for that is most likely to happen again : but this cannot be done without the assistance either of books or experienc'd persons , who have seen and known the like cases and successes : and this cannot be without much observation and taking notice of things in the time of their actual flourishing ; and storing up such rules and histories in the memory for future application . by the way it will not be amiss to take notice , that as there is no new thing under the sun , so neither any new action ; but the same are represented over again under varying circumstances ; so that he , who intends to be a wise man , must endeavour to distinguish the action ( as physicians do in judging diseases ) from the circumstances ; that he may be able to give a good judgment and prognostic ; and afterwards to frame a general rule , which may stand him in stead at other times and occasions . . opposite to wisedom is folly , that base , abject , low , poor , sordid , condition ; which renders a man wearisome to himself , and contemtible to others ; exposed to every ones deceit and craft ; a slave to his own passions and others flatteries ; and a stock whereupon to graft any vice , shame , or misery . this is made up of two ingredients , ignorance and error . to avoid which , as also to rectify the understanding , and abtain a true notion of things as they exist in the world , and relate to us , it is necessary that we . . endeavour to be set at liberty from the dominion . . of vices . . of passions . . to use much attention , consideration , and weighing things themselves . . that a man may be virtuous it is not sufficient that he now and then do virtuous actions ; nor that he do them frequently out of good nature , interest , mode , passion , or the like : but that he work discreetly , constantly , habitually , and for a good end , and by deliberation and choice ; which two last conditions necessarily presuppose prudence . so that as no virtue without prudence , neither is it without them . for it hath bin the observation of all knowing and discreet persons , and thay have delivered it for a certain rule , as hath also the holy spirit , and wisdom of god himself ; that virtuous courses onely , together with gods grace obtained by much prayer and intercession , are capable to make a man wise , i. e. to direct his actions in such manner as he shall not need to repent of them . and that therefore such actions are called good : and others evill , because of the evil consequents ; that they bring such as perform them to sorrow , repentance and misery . hereupon are grounded those rules in the holy scripture , that the fear of the lord is the beginning of wisdom , that the beginning of wisdom is to avoid folly , and wickedness . that it is sport to a fool to do wickedly , and the like : religion being the chiefest and supremest of all virtues . an evil man seeks occasions to gratify his humor ; and at best thinks to stop at the confines betwixt passion and vice ; but a wise man avoids the occasions of vice , which he looks upon as a disease of the soul , contrary to the natural and due constitution of it , and subverting its true tone and disposition . and that every vice in particular is contrary to prudence , appears ; because covetousnes instead of wisdome introduceth craft , subtilty , deceitfulnes , which are called the wisdom of the world. pride breeds confidence of a mans self , and despising others advise and counsel ; and lust ( the third fountain of all vices ) is the mother of negligence , precipitious inconsiderateness , inconstancy , and at length of that blindness of understanding , which renders them uncapable of discerning , such things especially as concern their souls , but even such also as are advantageous to their temporal welfare ; and of chusing better from worse ; fit and convenient from improper and aliene . . passions , tho not so immediately concurring to the ruine of the judgment as vice , yet indirectly and by consequent destroy it also . for being ( as i said before ) undeliberate motions towards objects pleasing or displeasing , and therefore in the sensitive soul ; the objects passing through that to the understanding , carry with them that tincture or forme they there receive by those actions ; not now as pleasing or painful , but as good or bad ( for so the passions represent them . ) and if the intellect do not speedily reflect upon the deceit ; and separate and cleanse the natural from the passionate , wherewith it is stained , it becomes partaker of , and ingaged in , the error . and so not only looseth the true notion and knowledge of the object , but apprehends it also under a wrong and false idea ; mistaking v. g. the pleasure or good for the object . and whatever it receives or considers , whilest in that disposition , is conceived under the same mistake . so that all passions more or less , according to the degree of their strength , render the understanding partial and unindifferent , and consequently erroneous , and unfit to judge in any thing of moment . hence it is , that a man in passion , tho the alteration be only in himself , yet imagines the world without him to be changed . what was before esteemed ; when now look'd upon through this false light , appears contemtible ; and the contemned becomes admirable . the beloved or desired is without faults , is excellent and easy ; the hated is all faulty , unworthy , and impossible . yet is this no great matter compared to the passions , when they are in their height and vigor . do we not see how for the satisfying of a lust , and enjoying a revenge , a man breaks through all laws , all obligations natural and civil ? how he regards not what injury or affront he offers even to magistrates and parents ? how he despiseth all inconveniences and evill consequences , his own or other mens reasons may forewarn him ? but i will not meddle with these extravagants , utterly unfit to be carved into mercuries , and will consider those which work more mildely ; and seduce , not trample upon , the judgement . such are , . self-loue , or self-estimation , an overvaluing of a mans own parts , opinions , or actions . an error in some sort necessary to the well-being of man ; for should every one know exactly the measure of his own ability , the greatest part of the world would be miserable . every man , therefore , makes himself the standard for all others , esteeming every ones abilities and actions , as they are equal or conformable to his own : and this seems to be a natural suggestion ; but if it be too much indulged , so that either for pride of his own parts , knowledge , &c. or for interest and covetousness ; or for honor and reputation ; or for custom and education ; or any other by-respect , a man warp his judgment , he lies under a lasting and universall prejudice . for this is the beginning of opiniatrety ; and when despising the advice and judgment of others , he follows only his own counsel , is it not just that he should be permitted to fall into the consequences of his own opinion ? he that bends , and plies his reason to his passion , why should he not enjoy the product of his indiscretion ? why should he that sows folly , reap the fruit of counsel and advisement ? but to instance in the foresaid particulars . . he that is conceited of his own worth , eo ipso despiseth others , and therefore will not read or take pains to informe himself what other men say or know , but when he fixeth in himself this proposition , that other men are more ignorant then he ; then whatever comes in his fancy , seems to be an addition to knowledg ; and must either be reserved as a mystery , or vented as the depth of science , and oracle of wit ; though many times it is but either a great error , or at best , a vulgar truth , and the most extravagant and grotesque conceits , as being most of all his own , he esteems and values the most . such a man frames to himself notions and opinions , which all the world is to submit to , and these alone are to be taught and propagated ; and all opposers are opiniastres , and ignorant , if not malicious , contradicters of the truth , and envious of the glory of him that discovers it . hence comes the spirit of contradiction , that let the adverse opiner say what he will , his reasons will not be heard ; for indeed our learned man stands upon his guard against truth ; and so at last , instead of fair arguing , turns to chicanery and pedantery . . how much interest and secular respects wrest the judgement , is manifest to any one that observes ; that the thriving opinions , and such as are countenanced by them that can reward , never fail of abettors . but i can easilier pardon these then those who for love of gain oppose the magistrate and government ; who knowing the humor of the ordinary people to be against obedience , and subjection , make use of it to disturb the peace , that they may fish the better . they gain proselites that they may grow rich ; they gather churches that they may collect wealth ; and heap up disciples , that they may multiply collections . thus they deceive unlearned and unstable souls , of their temporal , as well as their spiritual , goods : and care not what craft and deceitfulnes they use that they may fill their puries ; their arts are infinite , and seen of every one but those who are deceived by them . . vain-glory , or desire of seeming more knowing then other persons , is as strong a passion , ever since our first parents were carried away by it , as any that molests our souls . this goes masked many times under a vizor of seeking reformation , advancing knowledg , and the like ; when it is in reality seeking applause , insinuating into a party , and vaunting our own selves . the beginnings of this delusion are many times very subtil , and difficultly discerned , except by those who are very jealous of themselves . hence comes an itch to invent or publish new opinions and fancies ; to quarrel for a new interpretation , and even go to law for the primogeniture of a notion . from hence also , if sharpned a little by coveteousnes , comes all seditions , disobedience to magistrates , heresies , schismes , and rebellions . is it not strange to see an ignorant person , without comprehending , or so much as tasting , the principles of arts and knowledg , to judg for himself , and scorn to be guided ; especially in things of consequence , where most caution is to be used ? he that will not refuse to be taught to be a shoe-maker , scorns to be instructed in divinity ; and he will submit to a master of a trade , that will not bow to a doctor . if a man well furnish'd with this spiritual pride , happens to be informed in some particular knowledg above the rest of his condition ; he immediately thinks himself inferior only to angels ; instruction he despiseth ; all ignorance , yea and sometimes science too , he defieth ; and pretends to nothing but inspiration , and , the consequent of that , infallibility ; then hath the devil perfected his work in him , he is advanced as far in error as is possible , and becomes a seducer and an impostor . . of all opiniatrety , that which proceeds from custome , and education , is the least absurd ; yet a fault it is also , and more difficultly conquerable then the rest . for the errors become in a manner connatural ; and tho a disease , yet have so tincted the understanding , that it apprehends nothing but through them . and therefore the more any one knows in his error , the more difficultly is it eradicated ; yet time , and labor will do much ; one custome not being to be expelled but by another . from this force of education it comes , that heresies and dissessions are for so many generations continued ; that whole orders , and sometimes nations espouse one opinion ; and that contrary to another as wise and learned as it self . . timorousnes , basenes , or slothfulnes , is another origine of errors , quite contrary to those produc'd by self-love ; when a man seems to have no opinion of his own , but to assume the colour and tincture of those with whom he converseth . the opiniatre takes for false what any other person affirms , the complaisant for true . this is indeed the most peaceable way , and the best to make a fortune , but corrupts the judgment more then the other . for such a man either despiseth truth as a thing of no value , not worth laboring for ; or his own soul , as if god had not given him reason , but had brought him into the world , and not endued him with sufficient ability to guide himself in it . such men usually admire other mens persons , and take things upon the credit either of a greater number against a less ( which in difficult matters is very dangerous ) or sometimes of a less against a greater . or of persons not versed in what is desired to be known , as of a learned man in things of piety or secular prudence ; of a pious man in matters of learning and the like : yet this is better then to take a mans judgment , because of some external and accidental advantages ; as to think a man learned , or in the truth , because a friend or acquaintance . or , i am of his opinion , because i gain , or hope to get , by him . or , he is rich , for which men hold him wise . he hath so many legions , therefore he hath reason . or , he is in great office , he is above us , therefore wiser then us ; he is of our order , therefore we must sustain him . from this admiration of persons it comes , that he is thought a good preacher that sweats and labors in the pulpit ; or he a good advocate that bawls at the bar ; or he a wise man that talks gravely . we also think him a wicked person or our enemy that is acquainted with such , as if all that converse together joined in the same interest ; him proud and insolent , that neglects a due civility ; him ignorant , that is slow and silent ; and him to have taken good counsel , that hath success . hence also it proceeds that most men admire what is in fashion and vogue even in religion it self , and learning , as well as in clothes and phrases . that men are taken with shews and splendor , and vain appearances ; and are unwilling to go out of the track ; but relinquish reason , and many times virtue it self , because they want company . but that which most imposeth upon persons of learning and prudence , is ; if they see a man say much truth , and well , they are apt to take the rest of his discourse upon that credit . the strong carries off the weak ; and the understanding once conquered , is not willing to try her strength a second time against the victor . . i will mention no more of the passions ; but in short reduce all the causes of errors to . heads of misjudging . the first is too hasty assenting , the second too slow . for the first , . there being no proposition , for which somewhat may not be said ; many men ( whether out of passion , interest , want of ability or leisure , lazines , or whatever other cause ) rest with the first appearance , and by little and little take root , and fix in error . alas how few can judg of probabilities ! of them that can , how few will take pains to weigh and consider ? how many are concern'd that error should be truth ? and who are so easily deceived , as they that think themselves wisest ? hence it comes , that so many men abandon themselves to sensuality , covetousnes , and other vices , without remorse , or discovering the fallacy , for they assume to themselves certain reasons built upon slight foundations , which they are concern'd should be true , and therefore they will not examine them : but because they have some ( tho but very small ) shew of reason , they serve them , first for discourse with others , and then to fool themselves . as generally for all vice they urge . the example of other men , the most , many also in prosperity , and many esteemed good , that yet are vicious some way . that it is not so bad , or dangerous , as is pretended . that many sin , yet but few punished . and the like . for pleasure , such as these , that natural desires are vainly implanted in us , if not lawful . that it is for poor and impotent persons not to bestow upon themselves what they desire ; to bridle appetites and lusts is an argument of lownes of spirit , or want of power ; and that by this , great persons are distinguished from mean ones and inferiors . that if pleasures had not been fitting , nature had not joined them to those actions , which are mostly hers ; and that therefore beasts are alwaies regulated by them . that no men , whatever they pretend , but use them . that studying , or emploiment , is only that pleasures , and rest , may be enjoied in old age with more gusto . that thinking is a dull formality ; and desiring a laborious life , by him who can live at ease , is a busy folly . so for covetuousnes . that a good patriot endeavors to encrease the stock and wealth of the nation , which prodigals wast and consume . that it is a great fault to spend and abuse those things , which may be put to good use . that nothing breeds respect but wealth ; that alone is equal to all things ; the ransom of a mans life ; the last appeal , and resort of all calamitous persons . that it is but storing up what is necessary , &c. the like pretences , and fig-leaves may be found for all other irregular and vitious desires . to which if a man by education , interest , passion , or any other way , be biass'd and prepossess'd ; and his indifferency removed ; he will easily take up these plausibilities ; and by them make his reason and truth truckle under his lusts and desires . qui vult decipi , decipiatur . but this fallacy of hasty judging reaches further , even the learned and philosophers are guilty of drawing universal conclusions out of insufficient inductions . the instances are infinite , but not fit for this place . but see in common conversation what argumentations are frequent amongst us . some professing religion , live not accordingly , therefore all religion is hypocrisy . some grave men are only formal , therefore all gravity is formality . some things are uncertain , therefore there is no truth at all , &c. . the last error in judgment i shall note , is contrary to the former , i. e. too long deferring assent . when a man hath considered a question , and finds on either side arguments ; many times he will not put himself to the trouble , or for want of judgment he is not able , to consider ; which is more probable , which easilier answered , &c. but sits down with suspense of assent ; thinks , that of two so equal in probability , either part , or neither , may be safely taken ; and is contented with scepticism . in justification of this folly some have made a profession , and instituted a sect ; defending that there is no proposition so probable , but its contradictory is as probable : and that no man can be certain of any thing , against which any reason may be objected . so that wee are not to beleive our selves awake , because we , somtimes , dream that we walke , think , eat , &c. a doctrine more then brutish ; for the beasts feed , and sleep , guided by their senses , notwithstanding the manifold errors , and deceits of them , without any scruple of doubting . against human nature also , and injurious to our good creator ; blaming him for giving us no more certainty then is needful or useful ; and not such a one as by curious persons may be imagined . t is also against their own practise ; for what sceptic ever refused to eat or sleep , pretending that the necessity of those actions was not grounded upon a principle of absolute certainty , or the like ; which notwithstanding , they willingly suggest to others ? upon the testimony of senses and reasoning upon the objects supplied from the senses , all the moments of our lives and fortunes depend ; peace and war , government and obedience , and the rest . he would be very ridiculous , that being convinced of robbery before a magistrate , should plead that the senses of the witnesses might erre ; that they might be at that time asleep ; and dream they were robbed ; that it is dangerous to take away a mans life without absolute certainty . in short , not to assent to sufficient evidence , i. e. to so much as all men are wont to assent unto , and upon which they set their lives and fortunes , seems to be a disclaiming of humane nature , and a silly affectation to be what man never was , is , nor can be . . i will instance in no more errors , but proceed to the remedies ; of which some concern the educator , others the educated . for the first . . i would not have the instructor to be offended , if his charge take not every thing upon his authority ; obest plerumque iis , qui discere velint , authoritas docentis . but encourage him to ask questions , and move doubts ; accustom him to give his opinion and reasons in doubtful cases ; especially such as fall out at that time , and upon the place . for want of such , let him censure the ancients ; let him accuse the murderers of caesar ; jeer cato for killing himself , &c. quicken also and waken his spirit , by giving him liberty to contradict you , when he finds reason for it ; and when he doth not , do you shew him what arguments are against your self . encourage in him all thinking and exercise of the mind ; and let him judge and censure freely what he reads or hears ; sparing persons alwaies for charity sake ; and discourage him not for every error he commits . take not all the talk to your self ; nor make to him long harangues , expecting a youth should go along with you , and understand and believe all you say . but discourse with him much after socrates's manner ; which teacheth him to know things even before he learn them , i. e. by considering and comparing them with things obvious and familiar , to wind up to the knowledge of things unknown and obscure . this will enlarge and exalt his spirit to an universal contemplation of the natures of things as they really are ; and make him to admire nothing ; to be surpriz'd with nothing ; and not condemn every thing that is not cast in his own mold , or framed after his own mode and taste . thus he will not be offended with small matters ; nor be amaz'd to see contrary humors , opinions , or fashions , nor be like a man brought up in a bottle , see all things through one hole . it is also observable , that the more any one knows , the less is he ingaged in opiniatrety ; but this i only mention . . he that seeks truth , and to perfect his judgement , must endeavour to render himself indifferent , free , and disengaged , that he may be ready to pass his sentence secundum allegata & probata : which is chiefly by delivering himself from the power and dominion of all passions whatsoever . which is done by regulating the imagination ( for there is their beginning ) i. e. by subjecting it to reason and the understanding ; that it may not without consultation follow the suggestions of sense , and unruly motions of the appetite . and this is not difficult if the particular occasion can be foreseen ; but because that happens not frequently , it is requisite to set a continual guard over our weakest place , where we are most obnoxious to the enemy ; and to have a continuall magazine of such sober and , moderate considerations , as advice , reading , and experience will furnish . but if notwithstanding you cannot prevent these apprehensions , which indeed is difficult ; i mean for a man to stand so continually upon centry , his arms ready and fixed , and in his hands ; then at the time of the assault , retire ; let the motion spend it self in vaine , and suffer it not to fix upon the object . but at the worst , play an aftergame . if anger v. g. have prevailed against you , force your self to beg pardon ; and let shame and ( especially voluntary ) punishment , & penance , bring wrath to reason . so against insolence contradict your own , tho lawfull , desires another time , and do contrary to what you most affect . in sum , observe your own inclinations ( for accidental passions are not so dangerous ) and watch over them diligently ; which is also better and easilier performed , if you can procure a faithful monitor to assist and advise you . next set not your affections to much upon any thing whatsoever , even not upon the public , or works of charity which are not necessary ; pursue nothing with eagerness and engagement . and think not , when you have conquered three or foure times , that the war is ended . passions are much the weaker by being overcome ; but take heed they rally not . qui sani esse volunt , ita vivere debent , ut perpetuo curentur . good counsel . is not to be taken as physic , but as nourishment , continually received , ruminated , and digested . and lastly , when you are foiled , put some penance upon your self , and resolve upon greater diligence for the future . and using these means , doubt not , by gods blessing , but to arrive in time to a sedate tranquillity of mind and a clear understanding of the truth , a condition not more advantageous to the possessor , then grateful to , and admired by , them with whom you converse . . the last means i propose of acquiring a good judgement , is consideration , weighing , or thinking much upon the probabilities of both sides ; and that not onely at the present , when the mind is engaged and concern'd in , and for the business ; but at leisure , suppose at night , when you recollect what you have done all the day ; for then the mind is free to review , and revise her own actions . he that useth this , will find in himself other thoughts and conceptions then he can possibly imagine , and he will see the same difference as is betwixt looking into muddy , and clear , water . hence it will follow that much busines is a great impediment to him that desires to perfect his judgment ; nemo occupatus bonam mentem invenit . sen. an experienc'd person is capable of engaging himself in many emploiments , but a beginner must not ; nor in any one busines that taketh up his whole time : for by that means indeed he may be well skilled in that one thing ; but he cannot arrive at the largenes and comprehensivenes required to true wisdom . again , whatsoever conduceth to heighten , and , as i may say , to spiritualize , the soul , is also advantageous to wisdom . and this nothing doth so much ( of the several parts of learning and sciences i have spoken before ) as devotion or contemplation ; which is a borrowing of light immediately from the sun ; and a lifting and raising up the soul to god ; who of his infinite goodnes hath made the reward of his service in some sort the effect of it also . now the first consideration a wise man fixeth upon , is the great end of his creation ; what it is , and wherein it consists : the next is of the most proper means to that end : afterwards he weighs the difficulties and hinderances , he is likely to rencounter in his obtaining that end . after which he weighs all particular occurrences , how they conduce to , or at least agree , with that end , and those means so chosen . but for these , i refer you to such authors as have spoken expressly concerning them . chap. xiv . of travelling into forreign countries . . the advantages of travel are , . to learn the languages , laws , customes , and understand the government , and interest , of other nations . . to produce confident and comely behavior , to perfect conversation and discours . . to satisfy their minds with the actual beholding such rarities , wonders , and curiosities , as are heard or read of . it brings us out of the company of our relations , acquaintances , and familiars ; making us stand upon our guard , which renders the mind more diligent , vigorous , brisk , and spiritful . it shews us , by consideration of so many various humors , and manners , to look into and form our own ; and by tasting perpetually the varieties of nature , to be able to judg of what is good and better . and it is most useful for those , who by living at home , and domineering amongst servants , &c. have got an habit of surlines , pride , insolence , or other resty and slovenly custom . as also for those , who are entangled with unfitting companions , friends , loves , servants . for those , who are seized upon with the vices of their own country , such with us are drinking , rusticity , sowrnes in conversation , lazines , &c. and then , every one must be sent into the place most proper to reform him ; as drunkennes is not much used in france ; less in italy and spain . debauchery with women not so frequent in germany , flanders , &c. gaming is common every where , but less in italy . quarrelling dangerous in italy , and spain . prodigality is often helped by setting a certain allowance , in a place where he cannot be trusted , where he is necessitated to live within his compass ; or in prison ; or shamefully run away without paying his host . it is also profitable for all persons learned , inquisitive , and curious : who , by the conversation of learned men , and use of books unusual with us , and libraries , may very much augment their knowledg , as well as their experience . . i would not advise any young man to go abroad without an assistant or governor , a scholar : one able to instruct him in such ingenious arts , as are fitting for him to know ; to chuse his companions ( else a young man left to himself , not having to employ his time , must of necessity fall to debauchery , and evil company , who are alwaies ready to seize upon young straies ; ) to assist him in sicknes , or any other necessity ; to advertise him of his failures ; to exact the performance of his studies , exercises , and emploiments ; to husband his allowance ; to keep him company , and furnish him good discourse , and good example . . whoever would have his son molded upon the form of such a nation , must send him thither young ; that his tongue may be plied to their language , and his whole carriage imbibe , by imitation , their manner and fshion , before tincted with any other . but if that design be not regarded ( as i conceive it not very convenient for any one to quit his own country customs , [ customs , i say , not vices ] ) then it is better to travel when they arrive at some judgment , to discern better from worse ; when able to furnish discourse , and by that means enter gratefully into conversation . whereas being sent young , and having no knowledg or experience , they cannot advantage themselves abroad , but are there in a kind of amazednes ; variety of objects , which they neither understand , nor value , confounding , rather then edifying , them . and truly i conceive the cheif reason , why travellers have so little ( especially good ) conversation of the natives , to be , because of the jealousy they have of young travellers ; that nothing is to be advanced by their conversation worthy the trouble of their bad language , impertinent discourse , silly questions ( for such those demands seem to be , which concern things to them familiar and obvious ) and frequent visits . methinks therefore , it were better every one to be educated at home , to the subjection and obedience of his own country laws , and customs ; ( except the laws and government be subverted , as they lately were ; and except there be some such nation in the world , as admire all laws and customs but their own . ) etcocles would not give hostages to antipater of the youth , but of grown men. and the persians , when wanting a king , they sent for some of the royall family , then hostages at rome , were afterwards displeased at , and cut them off , as not agreeing with the manners and customs of their country . besides 't is better they should stay , till by instruction and study they have arrived to a capacity of employing their time profitably and delightfully by themselves ; without being ( as too many are ) forced to seek divertisement with others : then leave their country at that age , when they should be habituated and molded into the laws of it . and this is the reason , why not knowing their native duty , and living as strangers , licentiously , and not according to the best examples abroad ; they bring home instead of solid virtue , formalities , fashions , grimaces , and at best a volubility of talking non-sense , &c. yet some , perhaps , think them then well educated ; and that forreign vanity is preferable to home-discretion . this is also the reason why they are forced , for passing their time , to apply themselves to such conversation as they can find ; and good company being very rare and shy , but bad alwaies ready , and offering themselves , 't is no wonder if they run into extravagant expences , as well as evilnes of manners . or if they escape these , then the fencing , dancing , and language-master catch them , from whom picking up some scraps and shreds of discourse , at home they vent them for laces and rubans . or at best of all , they sow but gape-seed , which , if well husbanded , yeilds them a goodly crop of wonders in their own country . . exercises commonly learn'd in travel are dancing , fencing , riding , to which some add vaulting , and anciently swimming , ( for which reason suetonius takes notice of it as a strange thing , that c. caligula , so good at other exercises , could not swim : he observes that augustus instructed himself his grand-children to write and swim ; swimming also was publicly taught at athens ) music , and designing . and these , i conceive , might as well , if not better , be learned in our own country ; were it not either for the sloth or opiniatrety of our nation . the use of dancing and fencing is sufficiently , if not too much , known ; riding renders him master of the noblest and usefullest of all beasts ; vaulting makes the body active , but else is not of so great use as wrestling were , if in fashion ; or swimming ; which is both more healthful , and many times proves to be of great consequence and necessity . music i advise not ; since to acquire any considerable perfection in it , takes up too much time ; and to understand little of it , is neither graceful , satisfactory , nor durable . to thrum a guitar to or italian ballad tunes , may be agreeable for once , but often practised is ridiculous . besides i do not remember to have seen any gentleman , tho very diligent and curious abroad , to qualify himself with that skill , but when he came to any maturity , he wholly rejected it . designing i advise to , but only as a parergon , not an emploiment . and the small mathematics strangers learn in france serve to little , besides getting mony to the teacher . rules in travelling . . be very careful with what company you associate upon the way in pension , lodgings , &c. but make no such familiarity ( except you have of a long time tried the person ) as not to leave your self liberty to come off when you please . neither be ready to make or accept assignations of meetings , at taverns , &c. especially be not the first motioner . much time is lost , ill acquaintance got , mony spent , and many mishaps come by it . besides they beget and draw in one another , the most idle alwaies contriving to twist in another meeting . . suspect all extraordinary and groundless civility of foreigners , as a design upon your purse ; and what mony you lend upon the way to strangers , count it given , not lent . nor ever declare what mony or jewels you have ( of which notwithstanding you ought to have a reserve , not to be touched but upon extraordinary occasions : ) but alwaies make your self poorer then you are . . make even with your host for pension , and all other demands , at the end of every month , and take his hand to an acquittance ; for by that means you hinder all after-reckonings ; and they are wont , at your leaving them , to pick some quarrel , or seek some pretence upon you to get more of your mony . and so upon a journy , when you are not at an ordinary , reckon with your host after supper . and where you never mean to return , extend your liberality at your first coming , or occasionally as you have need of them , and defer it not till your departure . . injuries from strangers , especially in their own country , are easily , safely , and discreetly , put up ; but never safely revenged , where they have more friends , and power , then your self . especially beware of intrigues with women : infinite quarrels and tragedies have begun there . . for health , without which you can do nothing . when you begin ( especially a long journy ) for three or four of the first daies , or meals at least , abate a third of your ordinary eating , the like do also at your arrival to rest , tilll your body be somewhat accustomed to the alteration . in travelling , especially in hot weather , drink as little as you can ; especially by the way , for that increaseth your thirst , heateth , and disposeth you to a feaver . mix water with wine , but water alone to one subject to thirst , makes him more thirsty . . if you find your self indisposed , of feaverish , throw in a glister , miss a meal or two , cover your self well in bed , that your body may transpire or sweat , or else let blood . but if it seems by your wearines , unquietnes , disturbed sleep , high pulse , pain , &c. that it tends to a real sicknes , call the physician betimes . . have with you a little venice-treacle , or some such antidote ; that if you eat any bad meat or drink , go to bed presently after supper , or find any thing heavy on your stomack , or be tired with a long , wet , or tedious journy , by taking a little of it , you may restore your self . lucatellos balsom also ( if well made ) serves against ulcers , wounds , aches , galls , bruises by falls , and like accidents . . if your occasions require you to voiage in hot weather , be very careful to preserve your head from the heat of the sun ; be very abstemious in your diet , and take the best care you can , your body be open . accidental heat also is best expelled by transpiration . . drink not before you eat , for that quencheth appetite ; nor at any time without eating , especially no mornings drinks , and beware of raw fruit , the most pleasant and newly gathered commonly is worst ; corrected much by eating bread with it . . temperance , chastity , and moderate exercise are the great advancers of health and long life . de resto in every country observe the rules of health , practised by the discreetest inhabitants . chap. xv. of prudent chusing a calling , or state of life . upon the discreet choice of our calling , or state of life , depends our whole content and felicity : for if we chuse that which is agreable to our inclinations and abilities , both of body and mind , we work cheerfully , our life is pleasant , and we are constant to our purposes . but if , capable of better , we chuse a worse and lower , we espouse a continual vexation : if we aime at what is above our capacity , we despond and despaire . players fit their parts to their persons ; and let us exercise our selves in what we are most fit for . and if necessity force us against our inclinations , let us use diligence to comply with it as hansomely as is possible : and at least avoid vice , rather then pursue things which are not given us . . in all our actions , the principal guide we have is the end ; as in travelling the place whither we are to go directs the way . and since we have , by the law and condition of our creation , one principle ( reason ) in us , which doth , or may and ought uniformely to produce all our operations , we may also have them all directed to the same scope and intention . we are indeed composed of body and soul ; and the body is guided by sense ; but the soul ( the better part ) doth , or ought to govern the body , and it self be governed by reason illustrated in christians by gods holy spirit . . they who aime at nothing but satisfying their sense , are such as either , . never look before them , but live in diem , without care or prudence , passing their time in mirth and jollity , without design or consideration , except to contrive that to morrow may be as this day ; or to escape some present pressure and difficulty which interrupts their delights . or . do indeed advise and propose an end , but such a one as is either not obtainable ; or if obtained , not satisfactory , universal , or durable . such are pleasures , riches , and honours . any , or all , of which to be made the principal and ultimate end of our actions , is great folly and madnes . for neither will they avail us in sicknes and the calamitous parts of our life ; whereto also they often engage us ; and , in the prosperous , they are not in our power to command them when we please ; nor keep them when we have them ; nor do they satisfy us , if we keep them . they grow tedious and burdensom , subject us to cares , sorrows , envy , and dangers : and there is somewhat better , which is not liable to these exceptions . . beasts do not deliberate , but work out of instinct of nature ; all of one kind the same way ; ( wherein they may be somewhat perfected , but not changed ) without any general end or intention of their living or acting ; tho they have some little particular ends of some of their actions . but deliberation is a considerate weighing of all reasons pro & con , such an end , and the means to obtain it . i. e. how a man shall employ those powers and faculties , which god hath given him , either by nature or his own acquisition , to that purpose , for which god hath given them . for there is one certain end , which all men may , and ought to propose as most agreeable and proper for their nature and condition . . this intention , which will sustain a man in all estates and conditions , which will have an influence upon his whole life and actions , which is a rock , whereon he may safely build in all conditions and accidents , is : to do as much good as he can , both to himself , and others . which the holy scripture calls glorifying god ( a phrase demonstrating the reason why this is the universall end of our nature ) because that god created us all ; and gave us our being and all that we have ; and this not for our own sakes , for no rational and intelligent workman doth so , but for his own sake : who is glorified when his works answer his intention . he being also the universal good of all creatures , what ever good we do , is a corresponding to , and as it were an assisting , him ; a propagation of his interest , and consequently a fulfilling of that end for which he made us . . this is performed severall waies , as . by serving him in his own house , being members of his family , i. e. officers in his church , or ecclesiastical persons , whether active or contemplative . . by serving him in the common-wealth , in actions of charity : and that , either as magistrates , or private persons . in both which good is to be done by example , advice , counsel , commanding , governing , rewarding , punishing , liberality , assistance of the weak and poor against oppression , &c. in all which the magistrate hath greater opportunity and obligation to do good , then private persons . many of these good actions also cannot be performed without wealth and reputation ; and riches , if with due moderation and justice , to this purpose desired and employed , are very good . for , these being the measure of all things in the commerce and conversation of mankinde , t is impossible for him that deals amongst men , to be without them , and for him who is in an active life , and to do good , to be without a considerable proportion of them . and his reputation ( i do not say popularity , but the good opinion of wise and virtuous persons ) every one is bound to preserve , and to provide thimgs honest in the sight of men also . so much pleasure also is to be allowed as is necessary to keep up the body in health and cheerful vigor ; which the wise creator also hath appointed , in that he hath joyned pleasure to natural actions . . in chusing a calling therefore ( the fitnes whereof is only in order to our glorifying god , i. e. our own salvation ) consider . the advantages or disadvantages to our end , or its contrary . . the temtations we are likely to undergo and meet with . . what strength , assistance , or hopes we have to overcome them . but because it is not possible to judg of these but by experience , which the deliberant is supposed not to have , but in some lesser measure ; it is therefore necessary for him , to ask advice first of god , then of wise , upright , and experienced persons . and . those who have an excellent faculty , or genius , to one thing above others , seem to be by god called to that . . those , who are by their parents , or own choice , educated in one thing particularly , and find it agreeable to them , may safely acquiesce , and be persuaded , that calling is from god ; as may also those , who have as it were an hereditary calling , being born to riches , and honors , may safely acquiesce in it , i say , provided they can overcome those temtations of offending god , which do usually accompany it . as all callings have some , and some very many more , and greater than others . . those , who upon any rational grounds embrace such a calling , wherein they are perswaded they can serve god , and live charitably , and do good to their neighbors , may safely conclude that they are called by the ordinary providence of god ; who is also the giver of reason to assist and govern us in those things , which fall under its cognisance . . some , also , god almighty calleth extraordinarily by his prophets , ministers , or internal inspirations , exciting to somewhat extraordinary , either in spiritual , or secular emploiments . concerning whom we can give no rules . . many men are not capable to chuse for themselves , being of weak judgments , unexperienced , biassed with some vice or irregularity : these are to submit to the counsel of their friends ; and the most disinteressed , and nearest a kin , are the likeliest to give best counsel . . it is in vain for him to ask advice that is not indifferent to all , or most of them ; at least so much as to be without prejudice , or to refuse any proposed , and not to love or hate any so much , but to be ready to change his passions upon the information of better judgments . unindifferent are those who are preingaged . as for married persons , it is in vain to consult about single life . for then , they can only deliberate how to glorify god in a married estate . and if an estate be ill chosen , but irremediably , accuse not god almighty for the ill choice , but seek to amend it by more virtuous and pious living . . going to chuse , therefore , place your self as much as is possible in equilibrio ; and resolve to chuse the best as near as your own discretion ( the assistance of gods spirit implored ) and the advice of friends , shall suggest unto you , the best , i say not simply , but the best for you ; considering your parts , inclinations , bodily health , and strength , exterior advantages , and the like . and . consider that , tho no man is obliged under guilt of sin to undertake the absolutely best calling or estate ; and that god almighty hath not so made man for eternals , that he hath no care for temporals ; yet in prudence , and if he have a design of attaining christian perfection , he ought to make choice of that which he conceives the better . . that as every man is to give an account of the calling wherein he is , and not of another : so a man is rewarded that lives and doth better in a less perfect state , then he that doth less well in a more perfect ; yet a more perfect state is to be preferr'd , which affords more advantages of doing well , or better . . that tho there is no lawful estate , wherein heroical virtues may not be exercised ; yet these are much more easily and frequently practised in some then others . . that since contraries are so mingled in all our affairs ; that nothing is so good , that it hath not some inconveniences joined with it ; nor any so probable as that somewhat may not be said to the contrary ; you are not to defer your resolution , till all difficulties be cleared , and you be able to answer all things to the contrary ; but it sufficeth to embrace that which is most probable . . that , if your election be thus made , i. e. with indifferency , unpassionatenes , and sincerity , seek not to change , but settle your self quietly in it : and make account that whatever you chuse , you will sometime or other repent of it , i. e. when you find the unexpected inconveniences and hardships of your own , and the seeming ease and conveniences of another . the sincerity of your choice needs not be doubted of , if you chuse purely for the love of god ; if you would have advised your friend to the same course of life ; and if you would be content , when god shall call you , to be found so doing . . an old man in vitis p. p. being demanded of one , what he should do , answered ; our works are not all of the same sort . abraham was hospitable , god was with him . david was humble , god was with him , &c. therefore , what you find your soul inclined unto , so as it be according to godlines , that do . it is true that one calling hath more opportunities of glorifying god , and of glorifying him more , i. e. with nobler and sublimer actions . all men are not alike capable of those heights ; and by him , who after due consideration , probably conjectures that he shall do very well in an active , and but meanly in a contemplative , life , here the active doubtless is to be preferred . . if you have made choice of an estate less advantageous , which you may change , be sure to advise well before you do so ; for many times wearines & inconstancy advise a quitting of that , wherein it is really better for you to continue . . tho there be no state , but may be more or less dangerous , or convenient for one then another ; as where god gives greater strength and plentifuller grace there is less danger from temtations ; yet those states seem to be in themselves best , which are not subject to so many temtations ; which have the fewer avocaments from religion ; which have more incentives to , and occasions for , piety ; more good examples , more leisure for devotion , more severity towards our selves , more , and more heroical acts of virtues , which approach nearest to the life of our lord , and which shew most gratitude towards almighty god. . tho god supplieth grace sufficient to every one for his estate , and he that fails of his duty doth it by his own default ; yet he , who casts himself into temtations , cannot promise himself to be assisted by god. s. paul adviseth younger women i. e. such as will put themselves in frequent dangers or temtations of not living continently , rather to marry . temtations are from company , health , bodily strength , wealth , bad inclinations , as to ambition , covetousnes , opiniatrety , desire of liberty ; opportunity of time , place , &c. . from the consideration of which , and such like , these rules may be taken notice of , a good natur'd facil man is not fit for such an emploiment , wherein he must necessarily converse frequently with evil persons . a melancholic person is not fit to undertake a profession of much study or solitarines . a timorous spirit is not fit for magistracy . a covetous person is not to be a merchant , or banquier . a man of bodily strength and choler will not be a good officer in war. the sleepy and drowsy are best employed in a calling , wherein is much bodily activeness . a rash man not to be entrusted with a great affair , especially in war. . let no man easily perswade himself ; that , what ever his calling be , his thoughts will be different from the rest of mankind , that is in that calling ; for all men are alike ; have the same principles of thinking and acting , and the same way of deducing from , and acting by , them . particularly let no man think ; that magistracy will change him , to the better especially : look at his actions and conversation in his private life ; such will he be also in his authority . and therefore let him not upon such confidences hastily take upon him a calling , in which he sees in general great inconveniencies or dangers , to the preserving of his virtue , or innocence . . if you be consulted concerning a person , either very inconstant , passionate , or vitions , give not your advice ; it is in vain : for such will do only what shall please themselves . never advise any one to a calling , which is much against his will , or inclination . of education . part ii. chap. i. of civility . in this second part , are thrown together a miscellany of observations concerning several , the most usual occurrences in active life . such as enter not into any art or science , but are the result of experience in the conversation and affairs of this world. i begin with civility , as being the first to be learned and practised ; and tho many rules of it seem plain and obvious , such as are fit to be insinuated into the practise of children ; yet are they not to be neglected , but to be neal'd into youth , that they may not through defect of them , miscarry in their age , as many great persons have done , who trusting to their justice and severe virtue , have bin ruin'd for neglect of compliance and civility . for tho serpents are greater poysons and presenter death , yet more men are destroied by their irregularity in eating and drinking . and small wounds , if many , are mortal . to be couragious , bountiful , and just are indeed much greater and nobler then to be of an agreeable conversation : yet is this as useful , for it is in continual practise , the other rarely and upon occasion : besides other virtues have need of somewhat to maintain and exercise them . justice will have power , liberality , wealth , &c. but this is set up with no other stock then a few pleasant looks , good words , and not-evil actions . all men are in some sort disparata ; and even these , who are under the relations of superiority and inferioty , yet , those obligations being satisfied , as to all other matters , account themselves as equals . and tho laws punish not the resty and froward , yet are they chastised by the loss of that good-will and freindlines which good-behaviour gains ; most men having greater aversenes to the incompliant then the vitious . wherefore it is necessary for every one , that would bring his purposes to effect , ( which cannot be done without making use of other mens abilities ; and the greater the design , the more instruments are needful ; and those instruments also not inanimate or necessitable , but spontaneous and free ) to master the wills and powers of those he makes use of ; to make them , i say , to work cheerfully and readily for him ; which is by civility to let or insinuate himself into their good liking , and voluntary assistance . for he who cares not to live void of offence towards others , renders himself offensive and odious unto others ; consequently they comply not with him ; they act for him , if at all , by force either of reward or punishment , and therefore no more , nor otherwise , then they are constrained . thus , for want of civil address , many men of parts and virtue become useless in their generation ; but others by their surly and uncompliant humor , grow distastful in conversation , fall into contemt , whence follow affronts and quarrels . some also are forc'd upon low and mean company , and thereby bring a dishonor , not upon their persons only , but their family and parents ( who are look'd upon , as not willing or able to give them decent education ) and their country also , if they happen amongst strangers , who are ready to censure hardly of that nation , whose gentry are so little civiliz'd . . again , where there is much company , as in cities , &c. there is also great variety of humors and dispositions ; and a greater care of wary conversation ; as also where are persons of greater and more piercing spirits , or curiouser observers , as in courts , or amongst forreigners , who take particular notice of many things which continual practise makes us pass over . he who thinks to live contentedly or peaceably in these places without mortifying his own humor , and deposing his natural inclinations , is of a shallow capacity , or an evil nature . i. e. he is either of a savage , fierce , insolent disposition ; or of a stupid slothfulnes . both of them fitter company for beasts then men , and for deserts then cities . . wherefore , as justice bridleth our coveteousnes , and constancy our natural timorousnes , so doth civility our haughtines and presumtion : and as a good christian , for the glory of god , mortifies all his own passions and humors , and puts on those , which are for his purpose , and according to his intention : such i mean , as religion and reason suggest : and as a good courtier , for his interest complies with every one ; alwaies gay , cheerful and complaisant , without any humor of his own , only borrowing that of the company . so in like maner , every civil person doth the same , so far at least as to avoid all offending those with whom he converseth . . for civility consists in these things , . in not expressing by actions , or speeches any injury , disesteem , offence , or undervaluing of any other . . in being ready to do all good offices and ordinary kindness for another . and ly in receiving no injuries or offences from others . i. e. in not resenting every word or action , which may ( perhaps rationally ) be interpreted to be disesteem or undervaluing . indeed our reputation , which is onely pretended in this case , ( were it really in danger ) yet is not of such consequence many times , as peace and quietness ; but we are ordinarily unjust and partial judges of our own concerns , never looking upon our selves but with love and value . but however our patience is certainly a rewardable virtue ( but whether the correction of a misdoer will reuscire well , is a difficult question ) and is that so much recommended by our lord , of forgiving trespasers against us . . civility is not , therefore , punctuality of behaviour : i mean that which consists in certain modish and particular ceremonies and fashions , in clothes , gesture , mine , speech , or the like ; is not using such discourses , words , phrases , studies , opinions , games , &c. as are in fashion in the court ; with gallants , ladies , &c. this is a constrain'd formality , not civility ; a complying with the times , not with persons ; and varieth with the age or season , frequently according to the fancy of mechanic persons , in their several professions : whereas the rules of civility , founded upon prudence and charity , are to perpetuity unchangeable . i speak not here of such ceremonies as are by duty required towards our superiors , either in gesture , speech , or other address . those are not in our disposing to omit or alter ; custom our great master hath imposed them , and that rationally , for the ease of the magistrate , and to make his commands current , and we ought to obey without dispute or pleading . nor of such as are used generally in conversation , whereof also i advise every one to be rather liberal and give some of his own , then retrench any of what is due . but of such as by particular persons ( who either would seem modish and perfectly civil , or would hide their poverty of understanding and discretion under the vail and varnish of mode ) studied and affected . whereby themselves think to insinuate into the favor of those with whom they converse ; but those imagine themselves esteemed as weak and easy , that are to be moved with such trifles ; and ( as some women ) are thought to be taken with rubans and fancies more then real decency . . compliments also are another thing , serve to a contrary end , and proceed from a different cause . civility from sincerity and virtue ; these from duplicity , and deceit . that makes friends , these unmake and hinder them ; that distinguisheth one man from another , these involve all in an equal adulation . they consist in praising immoderately , and pretending greater love and friendship then either is deserved by , or intended to , him , to whom they are offered . he that useth them , beleiveth not himself , nor would have his auditor believe his expressions ; but i know not what greatness of affection : he is alwaies offering and promising , never performing ; asking pardon where there is no offence or necessity , but when it is commanded by god and reason , he will dye rather then demand it . these are imaginary services ; notional , impertinent , humiliations ; a solemn non-sense ; an abusing of language , and putting together many good words to signify nothing . the use of this traiterous discourse ( if any be ) is to hide a mans-self ( as juglers and mountebanks ) in a cloud of good words , that the auditor may not discover more of him then himself pleaseth . or as trades-men keep you still in talk , lest you should too narrowly examine the wares they would put upon you . officious lies they are , licensed by custom , and like the unproportionable garments , are faults of the age . neither is flattery ; encouragement to , or accompanying , in vice , or error ; consenting to any thing prejudicial to a third person ; a permitting to offend , or actually sinning , or the like ; any part of civility . for this consists not but with severe justice , real charity , and solid discretion . . and therefore it , as all other virtues , requires an early initiation , and continual practise to arrive at a perfect habit of it . it concerns also parents and educators to see that the educated converse as much as may be , with his equals or superiors ; not with servants or mean persons , lest he put on their manners , and playing rex amongst them , he become apt to undervalue all others , and so become insolent . it behoves them also to give him no evil example by themselves , or others ; but propose such precedents , as they desire the young man should copy . in france , fathers are wont to carry their children , when youths , with them to visit persons of quality , to shew them how such demean themselves , and to procure them a convenient boldnes . mothers also in italy teach their little children pieces of dialogues or plaies by heart ; which they render and recite in their presence , and are taught by them graceful address in saluting , speaking , &c. they also send their children frequently in errands , and visits to their kindred or neighbors ; teaching them what to say , what titles to give , what answers to make to the demands most likely to be asked , somewhat also to furnish discourse , &c. . the young man himself also , ought , as he grows in age , to observe the actions of others , especially of his equals , and of such as are most reputed for civility ; and to note what becomes or misbecomes them . also , what is practised by most , by persons of higher quality and by persons of maturity and judgement . he must also watch over himself severely , and once a day , at least , call himself to acount of his speeches and actions . and also procure some friend to observe , advise , and admonish him of what is well , what ill , what might be better , done , or omitted . lastly observe such rules as these that follow , some of which are framed for youth , others for such as are growing up , or arrived to some discretion . . do nothing which may justly scandalize virtuous persons ; chiefly by any neglect of religion , as by undecent behavior in gods house , as seeking your ease , abandoning your self to laziness and lolling , gazing about you , frequent changing postures , covering your face or head . regulate therefore your self by the example of the best and most devout in the place you live . use not commonly or unnecessarily the name of god , or of the devil ; not passages of holy scripture ; not mocking or profaning holy persons , things or actions : not only because these things are sinful , but undecent also ; and practised only by persons of ill behavior , or mean condition . . do nothing that may offend anothers sense or imagination . to strike or pinch a man , is a clowns salutation . no carion , or excrement , is to be shewed to your companion , for you know not how squeamish he is . approach not your mouth so near in discoursing , as to offend or bedew any one with your breath , for all mens breaths are offensive . be not nasty in your clothes , or about your body , in much sweating ( except in time of war or action ) belching , biting , or cutting your nails , rubbing your teeth , picking your nose , or ears , handling any parts of your body which are not usually uncovered , nor those more then needs . sing not to your self , nor drum with your feet or fingers in company , as melancholic men do . grind not , nor gnash your teeth , nor scrape or make any sound to offend or interrupt others , not so much as lowd speaking , except where necessity . spit , sneez , cough , &c. from the company , and not loud , for decencies sake . . let your look be pleasant , composed , modest , confident . frowning is apprehended to be a sign of a cruel disposition , as is noted of caracalla . when you discourse with any person , gaze not upon him , as if you were taking his picture . nor fix your eyes constantly on any one object ; for that betokens impudency , or at best , amazedness , or contemplation , as staring doth folly . wandring and inconstant looks express madness , or unsetled thoughts ; winking ( if not a natural infirmity ) is the action of light-headed persons , as winking with one eye ( like shooters ) is of maliciousness and evil nature . a sharp and fierce look , is as one that is angry . to bite your lip is used in threatening ; to thrust out the tongue , is scurrilous . to sink the head into the shoulders , is laziness ; the head erect and backward , is interpreted pride and arrogance , as letting it fall on either side , hypocrisy . to go with folded arms , is sloth or melancholy ; and in this , it is a natural suggestion to keep the breast warm , and defend it from hypochondriac pain ; to set them a kembow is arrogance , and to hang them down , folly and lazines : to keep your hands in your pockets , or covered with your cloak , is a neglect of the company . a slow pace is proper to delicate and effeminate persons , an hasty one to mad men ; strutting is affectation , wadling is for the slothful and lazy , and in measure to dancers . speak not through the nose , nor with any affected or unhansom gesture , wrying the mouth , swelling the cheeks , lisping , &c. if you have not a pleasing pronunciation , recompense it with good matter ; and when speaking , cough not , nor use any interruption , for so do lyers when they invent what to say . a little laughter is permitted , moderate smiling commended . . there is a certain mine and motion of the body , and its parts , both in acting and speaking , which is very graceful and pleasing . greg. nazianz. foretold what a one julian ( afterwards called the apostate ) would prove , when he saw his hasty , discomposed , and unseemly gestures . s. ambrose discarded a clerk , because of an undecent motion of his head , which he said went like a flail . on the contrary cn. pompeius , saith tully , ad omnia summa natus habebat in voce splendorem , & in motu summam dignitatem . this consists ; . in the proportion and harmony betwixt every mans person and condition ; as for a young man to be active and sprightly , not mimical and restless : a grave man slow and deliberate , not dull and sluggish . . in confidence , opposed to sheepish bashfulnes ; when one knows not how to look , speak , or move , sor fear of doing amiss ; but alwaies blusheth , and is not able to support an harsh word , a chiding , an angry look , without being altered . . in avoiding all affectation and singularity ; for whatever is according to nature is best , and what contrary to it , alwaies distastful , and betraies vanity and indiscretion , that knows not to imitate the best . nothing is graceful but what is our own . and therefore every one strives to work easily and freely , and with a seeming negligence , for such seems to proceed either from nature , or an habit . but constrainedness undervalueth an action ; as doth also seeming to do all with design and study . yet , affected negligence is worst of all . . in eating , at meals , the company is offended , if you eat with hands dirty , or unwashed after you have made water , or done any offensive action . if you hover over the plate or table , as an hawk over her prey ; if you handle others meat , be delicate , or take the best , or most , or formost , to your self . as the indian , that seeing at the other end a dish that pleased him , leaped upon the table to fetch it . if you feed with both hands for fear of loosing time , or keep your knife alwaies in your hand , or with the point upward : if you dip your fingers , or any thing you have tasted , in the sawce , or make a noise in eating ; cut or put into your mouth great morsels , or lick your fingers , or not wipe your mouth or spoon after eating . it is against health to swallow your meat unchewed , or greedily , or much , or much variety , or delicacies : and against civility to eat after others , to throw your bones or offal upon the floor , to gnaw your bones , to handle dogs , &c. at the table , to observe what and how others eat , to dispraise or praise immoderately the meat , or smell to it ; for if you suspect it let it alone , lest you offend others . present not to others what your self have tasted . drink not , nor talk with your mouth full , or unwiped , or glass full ; nor put the cup too far into your mouth as children do ; nor drink greedily , or so long that you are forced ( as horses ) to breath in your draught ; nor blow into any ones cup , or upon his victuals , tosts , &c. talk not at table any ungrateful or impertinent discourse , nor be angry with your servants , nor do any thing which may interrupt the cheerfulnes of the company . it is questioned whether it be civil to talk much at meals , because that hindreth the intention of the table , and it is not easy to avoid all offensivenes , especially in discouse about divinity ; the frequentest table-talk in england . in england , strangers tax us for drinking before we eat , against health ; drinking many in the same cup ; and many times the snuffs left by the former ; for eating much , much flesh , sitting long at meals ; not using forks but fingers , and the like . . in visitings is much more ceremony and civility observed in some places then others . the italians , and of them the romans , and neapolitans are most punctual . the greatest cause hereof is the avoiding of misinterpretations , and quarrelling . this hath begotten an art of ceremoniousnes , so full of subtilties and punctilios , that it is an emploiment to learn them . and therefore , tho in this country of great freedom and little jealousy , where persons of quality are neither so apt to give , or take , offence , they are unnecessary , or also unfitting ; yet it may be fitting to know how to entertain a stranger ; or how we are entertained by him , or by any other that expecteth or practiseth this accuratenes of ceremony . i have therefore set down the cheifest of their rules , for the most part out of the book called il maestro di camera , which is on purpose to instruct in those observances . women are not usually visited in the morning ; nor ambassadors , or persons of business , on the hour or day of their dispatch or emploiment . nor persons in the beginning of deep mourning ; and if visited , it is not expected they should use the accustomed ceremonies . nor sick persons till they can sit up in their beds , and put on their upper garments . women also have alwaies the upper hand , even in their own houses ; and are intreated not to stir out of the chamber of entertainment . it is better to give too much honor to any person then too little ; therefore better to carry himself as inferior to his equals , and equal to such as are not much inferiors . inferiors also , if of parts , are to be better treated , for parts are equal to honors or wealth . the more familiarly , the more honorably are inferiors , or equals treated , ( but superiors the less ) as to your table , to your bed-chamber , or closet , to your self in bed , dressing , or retired . neerest the wall in england and france ( i suppose because the cleanest ) is the honorabler place ; in italy the right hand , if two ; the middle place , if three , walk together ; because easiliest heard of both . to make signs to one to be covered , is superiority ; so is to turn the back first at parting , to accompany the departed but a little way ; whereas your equall you wait upon to the utmost door or gate , the superior to his coach or horse . the visiter ends the visit , but not in the midst of a discourse ; nor is he to stay so long as the visited seems glad to receive him ; but if he see his company much desired , he may come the oftner . visits of congratulation and condoleance the sooner the better . the uppermost place of a table ought not to turn its back upon the greatest part of the room , nor to the door where the meat comes in ; it should also have the window before , or at least on one side of , it . in making visits few things are observed ; but in receiving visits many : as , entertaining a superior or equal , he ought to be so clothed as to go abroad ; and drawing near to hasten his pace as if he would have gone further to receive him ; to meet a superior also at the bottom of the stairs , to accompany him to his coach. it being a general rule to accompany the departer one degree further then where you receive him . equals ( tho best received as you desire to be received by them ) are commonly received at the top of the stairs ; and the gentlemen meet them at the bottom . it is alwaies observed that the visiteds gentlemen attend one degree at least further then the patron . inferiors are received according to their qualities , some in the anti-camera , some three , some two , or one chamber off , or at the chamberdoor , or half the chamber of entertainment . only it is better to use too much , then to little , courtesy . with strangers , extraordinary civility and freedom may be used ; because they come but seldom , stay not long , and have no emulation with persons of your own country . an eminent person not knowing how to entertain a stranger , feigned indisposition , and received him in bed . if two send messages to have audience of compliment at the same time ; to the latter the patron commonly answers , that a b. is lord of himself and time , but that at the same time he expects such a one . if any one come to visit , whilst his superior is entertaining , ordinarily he is conducted to another room , where he is entertained by the gentlemen ; or if of lower rank , he staies in the anti-camera . if an equal come to visit , whilst an equall is in the room , the patron asks leave of the present , and leaving a gentleman or two to keep him company goes to receive the new comer . to persons of quality , audience is given with the portiere ( or hanging that covereth the door on the outside ) down ; public audience with it open ; yet if then a person of quality come , it is also let down . likewise at their entrance and departure the whole door must be opened ( all their doors being made double : ) it being an action of great superiority to give but half a door . seats also ought to be set ready before the visitants enter ; and chairs with arms are more honourable then those with backs only : and these then stools . the visitants or principal seat is to be set in such manner as it may look full upon the door of entrance , and the greatest part of the room ; the patrons with the back towards the door . if many visitants equal , their seats are to be set one besides another , or ordered along the wall which hath the foresaid conditions . if two , their seats are to be set so as to have the door on their shoulders , and that on the right hand of the door is the better place . the m. de c. may deliver a message of compliment of a meaner person then the visitant : but he must be more careful if a message of business , except from an equal , or that it require hast . but all messages from the prince or superior are instantly admitted , and no message must be whispered to the patron in company with equals , but spoken aloud . if there be many visitants , and one depart before the rest , the patron leaveth the rest and accompanieth the departer . and if whilst he is conducting an equal , another equal enters ; he entertains the new comer a while with the departer ; then recommending him to some of his gentlemen to conduct him to the place of entertainment , he accompanieth the departer , and then hasts to the other . when visitants are ready to depart , the patron maketh a noise with his foot or chair , that the attendant may understand to lift up the portiere ; but he ought not to command him , or to do any thing which may shew superiority in his own house . but if there be need of any thing , to ask leave of the visitant to call for it . but visited by inferiors , he may call or do what he pleaseth . if the visitants stay till it be dark , the m. di c. causeth to be lighted and set up in the footmens station , a torch of white wax ; and in the other chambers , each two candles of white wax ; and in the entertaining room two or more , as shall be necessary , which are to be brought in by the gentlemen ; also two or more in the anti-camera must stand ready to be lighted , to be born by the gentlemen before the visitant when he departeth ; who yet are not to turn their backs absolutely upon him . at the hall door must be ready torches to be carried in like manner before him by the footmen , or pages if there be any ; four at least for an equal , six for a superior , &c. a man meeting his equal , or not much inferior , makes his coach stop ; the worthiest stops last , and departs first . a man in coach meeting his equal on foot , lights out of his coach , and when they part he walks on foot a while after ; and then remounts . for an inferior , he alights not , except he have business with him . a governor of a place , through which his equal is to pass , sends to invite him before he enter his jurisdiction ; and if his invitation is accepted , he sends to meet him . or . miles , some of his gentlemen in coach ; and so others as he draweth nearer ; when near , the governor goes to receive him in person ; or if he please to honor him , under pretence of taking the air , he may go abroad that way he comes , and so receive him as he pleaseth . . do nothing in a company where you design to shew civility , that resembles superiority , nor usurp upon their rights , nor do any thing whereby any of them may think you do not love , prize , or respect them . as do not your own busines , command or chide your servants ; assume not all the talke to , or of , your self , family , wife , &c. nor tell your dreams , when perhaps your best actions when waking are not worth the reciting ; censure not nor contradict the rest ; but cede to the major part . desire not the highest place , nor be troublesom with impertinent debasing your self by refusing to go first , &c. throwing the arms like a fencer , and spending time in being intreated to do what you desire . some are dainty and nice , that take exceptions if not saluted , &c. in due order , mode , &c. hence they become jealous , think themselves affronted , &c. those mens conversation is a slavery ; to be with them is to be in little-ease , and a man had as good handle venice-glasses . let them , i beseech you , enjoy themselves by themselves , their conversation is a rope of sand , and no cement of love and kindnes can ty you to them . . the beginning and end of conversation with every one , is salutation : nor must you break company , tho with intention to return speedily , except you first ask their leave . the inferior salutes first out of duty ; and so doth the visiter . modesty is more graceful then boldnes , boldnes then bashfulnes , bashfulnes then impudence . country people know not how to look , but think they do best when most extravagant . endeavor not to partake of other mens secrets , i. e. either letters , books , papers , discourses , &c. if any thing be given to another to read , take it not out of his hand , nor be hasty to see any curiosity the first ; nor be curious to know what any one is doing or studying , or with whom . whisper not with any in company , for the rest suppose you talk of them ; but if you have any private busines , take him aside after you have asked leave , and when none is discoursing : and when you discourse privately , eye no man of the company . when you walk to and again , turn your face towards your superior ; and if you meet a superior in a narrow way , stop , and press to make him more room , for it is an action of respect . beware of sullennes , melancholic , furious , silence ; as if you observed and censured what every one spoke or did . tho silence in a studious person may be tolerated . and if all the company laugh , do not you act the grave , nor be like a pump to yeild only what is forced from you . yet to be complaisant is not to eccho to what every one saith , or do whatever any other would have you ; to make up a number , and be a cypher in conversation . to comply with all is worse then with none , as much as contemt is below hatred . pride , insolence , statelines , imperiousnes , angrines , are not signs or qualifications of a gentleman , but the scandals of conversation , and proceed from a spirit of presumtion and want of breeding , which conceives it self to be above , better , wiser , then others ; and that he alone ought to be the rule , to which others ought to conform : that all others are wandring stars , himself only in the ecliptic . the greatest magnetismes in the world are civility , conforming himself to the innocent humors , and infirmities , sometimes , of others ; readines to do courtesies for all , speaking well of all behind their backs . and ly affability , which is not only to be used in common and unconcerning speech , but upon all occasions . a man may deny a request , chide , reprehend , command , &c. affably , with good words ; nor is there any thing so harsh which may not be inoffensively represented . consider , that the meanest person is able to do you both good and harm . esteem the faults you commit against others to be great ; those of others against you to be small . answer no man till he hath spoken , for those who are impatient to hear , are rash to censure : nor turn your back upon , nor correct , the speaker : depart not before he hath done , prevent him not by helping him out with what he seems to have forgot . tell not what comes into your fancy in the midst of anothers discourse , nor seem to know what he would say ; if you think fitting to interpose , do it not without asking leave ; else you hinder the discourse to be understood , and make what is said to be misinterpreted ; whence many unnecessary arguings , and confused tattles before the matter can be cleared . say not , i knew this before , but accept what is said as new , and in good part . be not magisterial in your dictates ; nor contend pertinaciously in ordinary discourse for your opinion , nor for a truth of small consequence . declare your reasons ; if they be not accepted , let them alone ; assure your self that you are not obliged to convert the whole world. it is also an uncivil importunity to clash with every thing we dislike , or to confute every thing we think is false : to formalize upon all the foolery and non-sense we hear . let us not contrast with the whole world , as if we were , universal reformers . in a controversy say not all you can , but what is necessary . also if what you report is not beleived , do not swear it , nor use any imprecations upon your self , nor lay wagers , nor take your self engaged to defend it , or that he , who beleives you not , affronts you . so neither repeat the same things frequently over ; if the company harken not to you , let them chuse ; suppose it your own fault , who speak not what deserves their attention . if they understand you not , blame your self who either speak not clearly , or accommodate not your self to your auditory . after a man hath told a story in your presence , ask not , what 's the matter ; for that shews that you contemned the speaker , and minded not what was spoken ; besides you make him your inferior , to tell a tale as often as you are pleased to ask it . he that speaketh much , cannot speak all well . but indeed it is the dwarf-tree that bears the first fruit , and the emtiest that makes the most sound . besides it is an injury to the rest of the company , who expect to be heard , every one in his turn . yet better to speak much then nothing at all , except it be apprehended to be discretion . if you live in a place where the language is spoken in an evil dialect , do not affect to speak either purely , or badly , but as the best of that dialect speak . and avoid all big and hard words ; remember how the lyon crushed the frog , whom he saw so contemtible , after he had made so great a noise . all obscenity , whether in matter or words , proceeds from , and creates , evil manners ; and renders a gentleman contemtible . but amongst clowns he is most accepted , i. e. is the greatest clown , that useth it most . the pains we take to be pleasing ought to be spent only upon things honorable and of good fame . the reason why some words are immodest , others signifying the same thing , not , is : because these represent the displeasing object at a distance , through another light , and covered with another notion ; so that the offensivenes is not that which at first appears to the imagination ; ( so toads and vipers cause not that effect in us when seen a far off . ) it appears sometimes under a metaphor , or some other translatitious expression ; which is a corrective to the harshnes and unpleasingnes of the other . the same cautions prescribed in speaking , or greater , are to be observed in writing ; the neglect of their pens hath ruined very many ; and particularly the great master of civility , the author of galateo . for going to present to the pope a petition , by mistake he delivered a copy of licentious verses writ by himself : whereby he lost the popes favor , his own reputation , and all hopes of further advancement . chap. ii. of prudence . . the prudence here spoken of , is not that wisdom of the philosophers ; which , that we may live happily , would never have us experience sorrow , or trouble ; would reduce us to speculation , abstinence from emploiment , and a life abstracted from common conversation . that teacheth to menage action , public affairs and negotiation with others ; this shews how to escape inconveniences , and sufferings , by withdrawing from busines , and living with , and to , our selves only ; which that teacheth to avoid by discreetly governing , and regulating our actions . the philosopher perswades us to chuse the perfectest , i. e. the most quiet , innocent , retired , manner of life ; this prudence to live most perfectly , i. e. with the least inconvenience , or evil consequents , which may disturb our happines , in a common or active life . the one adviseth temperance by abstaining from all banquets , feasts , &c. this shews how to be abstemious , tho you come to them . the one tells us that the way to avoid danger , v. g. is never to go to sea ; this , since we are embarked , would have us govern our selves , and steer our course in the best manner . whether of these is better , i now dispute not ; but supposing a man to have already made choice of an active calling , then prudence is of great force ; to foresee all consequents , and avoid the bad ; to act effectually , and the shortest way ; to chuse the best means ; to menage crosses and hardships ; and to be content with what success god shall give . . signs of a wise man are these ; he rather hears then talks ; beleives not easily : judgeth seldom , and then not without great examination ; deliberates as long as his matter permits , and when resolved , is constant , and changeth not without solid reason ; therefore having deliberated , fears not to repent . he speaketh well of all ; defendeth the fame of the absent ; courteous , not flattering ; readier to give then ask or receive ; smiles rather then laughs ; is moderately grave ; honoreth his superiors ; attributeth the glory of good actions to his companions , rather then himself ; observes his friends , but doth no unworthy action for their sake ; is ready to assist and pleasure all , even the unknown ; yet without offending others ; considereth both events , that whatever happens , he may be like himself , neither exalted nor dejected ; avoids anxiety , melancholy , and morosenes ; what he doth , tho necessitated , yet doth it not as unwillingly , but makes a virtue of necessity ; is even in his carriage , true in his words , the same in shew and reality , and beleives so of others when he hath no reason to the contrary ; he admires none , derides none , envies none , and despiseth none , not the most miserable : he delights in the conversation of wise and virtuous persons ; profereth not his counsel , especially when he understands not well ; is content with his condition : nor doth any thing through contention , emulation , or revenge , but strives to render good alwaies even for evil . he laboureth to know so much , as to be able to depend upon his own judgment , tho he do it not . abi tu & fac suniliter . . a fool talks much , and little to purpose ; is angry without cause ; trusts any one ; is restless and still changing place , troubleth himself with what doth not concern him ; the more fool he is the more he understands other mens busines , his own the less , and therefore is alwaies ready to reprehend and advise , seldom to obey ; he discerns not when flattered ; but sensible enough to fancy himself abus'd . he desires without choice and discretion , and therefore is quickly weary of what he enjoies ; he resolves without advice , and therefore suddainly changeth , and that without reason . he is apt to refuse what he cannot avoid , desire what he cannot obtain , and repent what he cannot amend ; he laments the past , is exalted with the present , and negligent of the future . the first degree of folly is to think himself wise , the second to proclaim it ; and therefore he hath an answer ready to every question , and is never better by either counsel or affliction . as amongst wise men he is wisest that thinks he knows least , so amongst fools he is the greatest that thinks he knows most . . prudence depends upon experience ; without which no man , of ever so great capacity , can any more arrive to be a wise man , then a fruit to maturity , without time . and experience is either of other men , which we see , read , or hear , or of our own affairs . this is the harsher mistress ; and happy is he that can learn of the other , and arrive to perfection , tho in his old age . hence it is , that most men understand that only wherein they are most practised ; as many know what is to be done , but neither how to go about it themselves , nor to direct others ; such have much study , little experience . many can advise well , but themselves cannot act . many can menage a busines if not opposed ; and many better if opposed : as many are not able to beat or chaffer , tho they know the prices ; and many ignorant of the prices , yet bargain cunningly . for the rules of busines are the same , tho the subjects are divers ; conversing much makes a man bold and confident ; and engaging in busines fits for more busines ; and therefore it is no wonder that many citizens ( merchants especially ) prove wise-men , ( and in the late wars also excellent soldiers ) because much practised to treating , and negotiation . the like is also of lawyers . but many of both these professions , thereby accustomed to value small gains , contract such a narrownes of spirit , and tincture of interest , that it scarce ever leaves them . nor do i perceive lawyers fitter for state emploiment then merchants ; they having both particular trades , and differing , as to public government , no otherwise then an east india , or an hamborough , merchant , in reference to traffick . for tho the professing of law may seem to intitle to somewhat more knowledge in governing ( of which laws are the rule ) yet in effect it doth not ; because their practise and study is about just and unjust ; about meum and tuum ; the petit iuterests and controversies of particular persons ; not the government of a prince over his people ; or his negotiations with his neighbors ; which depend upon different principles , seldom considered by those who deale between private persons . besides that the tying of princes to the formalities of courts , tediousness of processes ; and casting the laws of government into the mold of the laws of private interest , must needs be great impediments unto it . . this prudence , you see is quite different from cunning , the advantage of fools , and wicked men , who mistake them for the same . for the prudent mans aime is to secure himself , and interest , ( the wisedom of the serpent recommended to us by our saviour ; ) to be in such a condition in all estates , as to be able justly , honourably , and openly , to make use of all opportunities , and occasions for his own advantage , toward the obtaining of the great end of his creation . cunning measures justice by escaping punishment , right by law , and wisedom by success , reputation by wealth or power , and the satisfaction of others by his own interest . a prudent man deals so sincerely , that he fears not the examination of his actions or purposes ; and is not afraid to have witnesses , if it were possible , of his thoughts . the crafty builds his house under ground , celat , tacet , dissimulat , insidiatur , praeripit hostium consilia , and in order to his own advantage he looks upon all other men as enemies . and to these purposes , he useth many artifices ; as taking advantage of the person , if in necessity , intangled in vice , fear of punishment , or discovery ; if in danger , humor , passion , any weakness or ignorance : he also watcheth the time , if in mirth , drinking , sorrow ; if inadvertent , if easy ; he makes use also of his authority , reputation , and superiority , to impose upon inferiors . he pretends great kindness and affection in general expressions ; or particular ambiguous ones ; or such as he will not be obliged by ; for he purposeth nothing ; nor hath he , or ever intends to have , any friend . but his great engine is a smooth tongue , and a competent stock of wit. . persons passionate , fanciful , intemperate , are wont to apprehend things strongly ; and so apprehended to beleive , and affirm to others , and act accordingly thenselves : and if such men be of reputation or power , they often do much harm . very wise men also are oftentimes too resolute , and obstinate in their opinions ; for being used to thinking , they apprehend much of their object , i. e. in a short time they overlook the reasons , circumstances , probabilities , collect consequences , &c. which actions familiarize the object to the faculty , and this renders the reasons of the contrary side , less probable . even as our conversation with a man breeds some degree of kindness and friendship to him , tho the man himself be not worth our acquaintance . wherefore every prudent man ought to be jealous and fearful of himself , lest he run away too hastily with a likelyhood instead of truth ; and abound too much in his own sense . . all estates are equall , i. e. men may be happy in every state . for security is equal to splendor ; health to pleasure , &c. every state also hath its enemies , for deus posuit duo & duo , unum contra unum . a rich man because rich ; the poor man hath as poor neighbours , or rich ones that gape after that small which he enjoyeth : beware therefore how you offend any man , for the offended joins against you ; and be sure you hate no man , tho you think him an evill or unjust person . nor envy any one above you ; you have enemies enough by your own state , make no more ; but rather , procure as many friends as you can to uphold and strengthen you . every man hath also an enemy within himself ; he that is not choleric is covetous , is facil , i mean by nature , for if he hath subdued these natural desires , 't is otherwise . nor can a choleric man say ; i am to be pardoned ; 't is natural to me ; such a one is not so . for that such a one hath also his infirmity , his inclination , which perhaps is harder to conquer then yours . besides what is according to nature , is seldome perceived by us ; a choleric man perceives not when he is angry , at least thinks it no great fault . therefore it is necessary to have an adviser . . all men , therefore are evil judges of themselves , and think they do well many times when they sin , and commit small errors when they are guilty of crimes . it is also in our life , as in arts and sciences ; the greater differences are easily discerned , but of the smaller moments onely the wise and skilful in the art can judge . many vices also , tho contrary , yet are like to virtues , the confines of both are the same ; and the exact limits and boundaries difficultly fixed ; as of pride and greatness of spirit ; religion and superstition ; quickness and rashness ; cheerfulness and mirth ; so of ambition and sufficiency ; government and tyranny ; liberty and licentiousness ; subjection and servitude ; covetousness and frugality ; and so of the rest . and yet prudence chiefly consists in this very exactness of judgement ; to discern the one from the other ; and give to every cause his proper actions and effects . it is therefore necessary for every one , that desires to be a wise man , to observe his own actions , and the original of them , his thoughts and intentions , with great care and circumspection ; else he shall never arrive in any tolerable manner to the knowledge of what he doth well or ill . and lest all this diligence should be insufficient , as the partiality to himself will certainly render it ; it is very requisite for him to chuse a friend , or monitor , who may with all freedom advertise him of his failings , and advise him remedies . such a one , i mean , as is a discreet and virtuous person ; but especially , one that thrusts not himself upon the acquaintance of great persons ; nor upon emploiments scandalous for opportunities of injustice ; that bridleth his tongue , and wit ; that can converse with himself , and attends upon his own affaires whatever they be . insinuare your self into a confidence with him ; and desire him to observe your conversation , and seriously and friendly admonish you of what he thinks amiss ; and let not his modesty rest till he condescend to you : for do not imagine that you live one day without faults or that those faults are undiscovered . most men see that in another , which they do not in themselves . and he is happy , who in the whole space of his life can attain to a reasonable freedom from sins ; and that with the help of old age also , that great dompter and mortifier of our lusts and passions . if he inform you , whether true or false , take it not patiently , but thankfully ; for the advantage is the same ( which is , to break the inordinate affection you bear towards your self , ) and be sure to amend : thus you both get a friend , and perfect your self in wisedom and virtue . when you consider , that you must give account of your actions to your vigilant reprover ; that other men see the same imperfections in you as he doth ; and that 't is impossible for a great man to enjoy the advantage of friendship , except he first disrobe himself of those qualities , which render him subject to flattery , i. e. except he first cease to flatter himself . a good confessor in religion will supply much of such a monitors work ; tho the one doth it judicially , the other only in familiar conversation . and how much more worthy is such a one of entertainment , then those , who come to your table to make sawces , eat your meat , censure their neighbors , flatter , and deride , you ? . if a friend tell you of a fault , imagine alwaies ( which is most true ) that he telleth you not the whole : for he desires your amendment , but is loath to offend you . and nunquam sine querelâ aegra tanguntur . . there is little or no difference betwixt not deliberating and deliberating in passion ; except that this is the worse , as engaging more , and more irrevocably in error . for he that being out of the way , is resolved to go on , straies the further . . the fore-game , a wiseman plaies , is to foresee and avoid ; but the aftergame is to carry himself with courage and indifferency . and therefore cato falling into a calamity , not by his own fault , should not have rid himself of it by a greater wickednes ; but by his constancy and generosity have shewed to the world , what a wise man should do in such a case . . all mens apprehensions naturally are alike : what one sees red , another sees not green ; and aloes is not better to one , and sweet to another ; and their first thoughts upon them are the same . and that one man is more learned , is not because he knows otherwise then another ; but it is because he knows more consequences , and more propositions by his greater industry and experience . the conceptions according to truth are alike and the same , but false are infinite ; wherefore if you find one man single in his judgment , be wary of him ; he either knows more then all others , or there is some ill principle in him . . no evil man but hath irregular passions ; which passions are offensive to evil persons , more then to good ; ( for good men are humble , complaisant , &c. ) therefore one evil man agrees not with , nor loves to deal with , another . . much of the trouble of this world proceeds from certain irregular humors and desires , which many men indiscreetly espouse ; and because they are innocent , they think them also prudent and rational . if other men endeavor to repress them as inconvenient , &c. 't is ill taken , and with trouble , and disquiet ; being these are not unlike to such as have antipathy to certain meats that exposeth them to needless passions , and impertinent affliction . . wisedom is made to rule , and yet magistrates generally are readier to make use of their power then wisdom ; of their will then reason . because it is easier , shorter , and complies more with the humor of mankind . yet the subjects prefer , and often expect , the other . . a great general where ever he travelled , went continually considering the situation of the country ; and casting with himself , what was to be done , if leading an army he should be assaulted there by an enemy . by which means he was alwaies provided against surprises . the same care doth every wise man take by pondering all the cases of danger and difficulty which may or are likely to occur in his emploiment . . every man hath a tender place ; which when touched by the hand of god , afflicts him , and he complains . and those , who are most engaged in the world , have more tendernesses , as riches , family , reputation , bodily infirmities , &c. wherefore a wise man provides before hand a stock of patience ; and fortifies the dangers by good considerations , and by taking off his affections and passions from them . . the things of this world seem greater at distance ; the things of the other world greater near hand . because those are fully known ; and comprehended alwaies with passions of love , fear , &c. for they enter in by the senses ; which , being natural , and not free , agents , work ad ultimum virium , and entertain their object as much as they can . besides , the objects are themselves clothed with many circumstances , pomps , and shews ; which make them seem great and taking : and without these they would be naked , and nothing . but spiritual things move only the soul and spirit ; which receives not without arguing and disputing , i. e. without something of truth , and rejecting appearances . wherefore a wise man is wary of the things of this world , and admits them not confidently . . creaturae dei in odium factae sunt , & in tentationem animae hominum , & in muscipulam pedibus insipientium . for that which is the occasion to wise and virtuous men of obtaining and doing good , is by their ignorance turned by fools to their disadvantage . indeed all things , even wise counsel , are by fools made either instruments or testimonies of their folly . chap. iii. of conversation and discourse . . conversation casual with many , voluntary with few , of busines to be denied to none . have many acquaintance , one friend , and no enemy . some keep company to spend their time , and saunter away their age ; such care not much with whom they converse ; nor is their company either grateful , or beneficial . others for pleasure and divertisement , to laugh and make themselves merry , and so pass their time . others for interest ; and that either honestly , or deceitfully , as by gaming , debauching , hectoring , overreaching , flattering , &c. . great care is to be taken in all conversation , for we must do as the ancients feigned of their lamiae , that within dores wore their eyes in their girdles but going abroad put them in their heads ; but still greater care is requisite in choice of such companions , with whom a man is to converse much , or a long time , or to trust with busines of consequence . as the italians say ; measure it a hundred times , before you cut it once ; at first standing upon your guard , till you discover their inclinations . and first , avoid , as much as you can , the company of all vitious persons whatsoever ; for no vice is alone , and all are infectious . of swearers , prophane , and blasphemers ; lest almighty god lay to your charge the neglect of his interest , and honor , in your presence uncontrolledly affronted ; whilst you are ready to resent and vindicate every small offence done to your self . of hectors , and those brutish persons ; who either for gain , or satisfaction of their bestial arrogance , care not whom they debauch or affront . insolent children of hell , ruiners of so many persons and families . of scoffers ; who put their own faults in the back end of the wallet , but discover all they know of others . with such no peace is durable . of a person scandalous either for profession , or manners ; for you run his hazzard , and espouse his disreputation . never expect any assistance or consolation in your necessities from drinking companions . . avoid also consorting with those who are much superior , or much inserior , to you : inferior , not only in degree and external quality , but especially in parts . tanti eris aliis , quanti tibi fueris . your own thoughts and designs will be such as your companions are ; and low fortunes breed many times degenerous purposes . he that makes himself an asse , 't is fitting others should ride him . and it is a very mean ambition to be the best of his company . with open , upright , plain dispositions as also with the cheerful and facetious , there is no difficulty in conversation ; except where they meddle too boldly with other mens lives ; but theirs is satyre , not calumny . with resty , froward , ill natur'd humors , who are hard to please , and think it grandezza to be harsh and parsimonious of good words , and supercilious towards their equals , few converse who intend not to gain by them . from all good natur'd persons , women , and drink , keep your secrets . and with such as are wholly bent upon their own interest , discours not upon what concerns their interest . . they who pretend to cunning observe , and make much of a rule , which i think it is not amiss to know , to beware of , and fortify against , but not to practise , it ; which is , to observe every mans imperfection , ( for few there are but have such a one ) and accordingly to apply themselves . as for example . with such as are swelled with conceit of their nobility or wealth , if they have busines , they give them respect enough ; if they have not , yet they pay them with their own coin ; no matter if they deceive themselves with the opinion that they are honored according to their merit or desire . . all humorous persons are weak , and conscious to themselves , that they stray out of the plain way of the reason of mankind ; for it is discretion and judgment that corrects out irregular fancies , and ( where virtue or vice intervene not ) conforms us to the common customs . wherefore he , that will take the pains to comply with , and seem to justify , their folly , rules them . . such as having imposed upon themselves certain laws of ceremonies , &c. would also oblige others to the same ; ( which proceeds many times from melancholy and not pride ) their weakness is manifest . . with morose persons , they deal freely , openly , and familiarly ; that they may think they see through their designs , and so they are stricken in the right vein . . those who are curious to pry into other mens matters , are commonly malicious ; no friendship with them , as neither with a proud , nor any angry , person . . with such as are in disgrace with superiors ; they converse not much , and are wary how they offer them help , &c. for they fasten as men drowning upon any shew of assistance . . with such as are in grace with the prince , they keep good correspondence , and seek their favor ; and tho mean persons , yet they despise them not , for they are chosen by his judgment . but they do as they , who in a dark night follow him that hath a torch , tho a rogue , or a beggar . . give no man just cause of offence ; nor resent too vively injuries towards your self . but if after your care to avoid quarrelling , you happen upon such brutes , as either to try your mettal , or out of a bestial love of injuriousnes , ( for such hectors this age hath brought forth in greater plenty , then any other i ever read of ) the best way is to resent it briskly ; and threaten seriously , at least ; if you do not chastize , the insolency , that makes injuring a profession . chuse therefore the conversation rather of ancient men , for their testimony is of greater force ; of such persons as are famed for virtue and wisdom ; ( for something is alwaies to be learned by them ) and such there are many , but they offer not themselves , but expect to be sought out , and admit not every application without choice . so much for conversation , it follows of discourse . men are commonly judged by their discourse , and therefore it is necessary for a wise man to regulate that , almost in the first place . discourse is either concerning . . raillery and mirth . . other mens lives and actions . . occasional , as history , news , &c. . erudition and edification ; or . business and interest of self or friends . . those , who take pleasure in exposing others to contemt and derision , either by imitating their actions , or imperfections , or by jeering and mocking them , avoid , as you would the heels of an horse , that kicks every one he can reach : if you cannot , take the part of the abused ; blame the action , spare the person ; or if the person be known , excuse the action ; if neither can be done , praise the person for some other good action or quality ; so have you an antidote against the poyson . indeed there is no greater enemy to peace and charity then the railleur . for , as ordinarily it is the sooty oven that mocks the black chimney ; so one jeer seldome goes forth , but it returns with its equal ; and they together beget a quarrel . besides , to abuse inferiors argues a mean and contemtible spirit ; superiors , is dangerous ; and a word often provokes them more then an action . to abuse a friend is to lose him ; a stranger , to lose your self in his and the worlds esteem . those mocks are most resented which touch a mans reputation , chiefly that of wit or discretion ; for of that even fools are chary ; and every one rather confesseth his forgetfulness , then ignorance . next those which are for particular actions , rather then in general , for they seem to have more of truth , these of wit ; which are of some secret imperfection ; which are of that wherein a man prides himself . since francis i. time ( who giving charles v. the lie , and challenging him to a duel , was refused ) the lye hath been counted a great affront ; and many exaggerations are made of that abuse . but had not that king ( perhaps in justification of his own rashness ) said , that he was not a gentleman that would take the lye ; i do not beleive that would have deserved a severer chastisement then other imputations ; i speak in conversation , for laws take no more notice of that then others . yet it seems , to condemn all raillery is to tether the wits ; and therefore if preserved in a mediocrity , it might be allowed . for it makes men stand better upon their guard , when they know that they are likely to hear again of their actions ; besides it inureth them to bear harsh words , and bridle their passions . but to railly hansomely is very difficult , for good jests are to bite like lambs , not like dogs , tickle , not wound . and therefore 't is requisite to have a third person of discretion , to stroak over the severer nips , and throw dust upon them , when being heated they begin to sting one another . also with small miscarriages and misfortunes , and such as happen without the parties fault , &c. you may be the bolder ; and with such as bring no shame with them , and such wherein many are concerned . the jeerer also must be content to tast of his own broth ; and the expert in this trade are wont to do ; as he , who having in his youth taken great liberty to railly upon married persons , in his declining age took a wife , where any one might have had her for his mony ; and the first entertainment of his friends was the discourse of his own marriage , to prevent all that could be said . in sum , jeers are only then good , when ex tempore ; when they seem to proceed from wit , not anger or malice ; when they are intended for mirth and pastime not calumny ; when you are pleasant with his error or mistake , not his shame ; and seldom please at second hand . but because these intentions are difficultly known ; because many persons are very captious and hasty ; and because at best it argues not a solid , and universal wit , but a peculiar dexterity and promtitude , which is frequently accompanied with want of good invention as well as judgment ; a discreet person will not much engage himself in it , nor render himself a fool to make others laugh ; but after he hath tried or times and finds not himself fit for it , let him never endeavor it more . . a kin to the railleurs are the drolls , who turn all to ridiculousnes . their censure see in sen. ep . . marcellinum nondum despero ; etiamnum servari potest , sed si cito porrigatur illi manus . est quidem periculum ne porrigentem trahat . magna in illo ingenii vis , sed tendentis in pravum . faciet ; quod solet ; advocabit illas facetias , quae risum evocare lugentibus possunt , & in se primum , deinde in nos jocabitur , &c. christians have greater arguments against this drollery ; that it grieves gods holy spirit , and is contrary to that seriousnes and consideration requisite to religion . that there is nothing so sacred or prudent , which by the petulancy of wit may not be made ridiculous , consequently contemtible , fit to be neglected and abolished . virgil we have seen publicly , and even the holy writings we heard to have been , travesty , by those who spare neither their souls nor reputation , to prove themselves buffoons ; and shew their abilities and ingenuity in folly . and this indeed is the great engine charged against heaven , the only and trusty weapon wherewith dirty potsheards ( disciples of julian the apostate , porphirius , epicurus , and the rest of that brutish heard ) bark and grin against a deity . when all true reason , and sober consideration as well as the other creatures justify their maker , yea when even the dogs revenged him upon lucian the great professor of scurrility and scoffing as well as epicurism and irreligion . but besides this disposition proceeds from a laschety and levity unbefitting any person of quality and emploiment ; and increaseth the same inclinations both in the droller and the auditors . for as a wit used to versifying is ready to put all its thoughts into rime ; or a mathematician is presently reducing all his fancies to somewhat in those sciences ; every one casting his thoughts into that mold whereunto they are accustomed : so do drolls reject all serious notions , and accept and fix upon the light and emty . and therefore we see that when such persons aim at any thing grave and serious , it misbecometh them , as done out of order and season . thus doth mirth pleasingly by little and little steal away the judgment , rendring it vain , studious of , and delighting in , that which wise men avoid , laughter . and these men , whilst they think to fool others , become themselves really , what others are in their imagination . . in discourse concerning other persons ( familiar amongst women ) back-biting , and calumny is most frequent : because all men had rather hear evil of another then good . perhaps thinking thereby to justify their own faultiness ; at best indulging their self-love , which is grounded upon a too high estimation of themselves , and too low of others . this evil speaking is very frequently used by many , who pretend to extraordinary godliness ; whose bitings are also more dangerous , and venemous with those persons , who mistake their formality for seriousnes , and their gravity , for reality , in religion . but even in ordinary conversation men are wont also to defame their neighbours open-fac'd , without any ceremony , design , or remorse . from both these sorts of people , especially the former , turn away , as much as you can ; but be sure to be none of them ; nor partake with them in their calumniations . consider what you say of others , others say of you . before you calumniate , think , am not i the same ? or as bad ? take heed of doing that , which may hurt , but cannot do good ; for 't is madness to make enemies without cause ; and it is better to suppress , then vent and satisfy , a piece of wit or a foolish passion . the great rule is , nothing but truth before the face , and nothing but good behind the back . beware also of censuring nations , conditions , or states of men , as well as particular persons ; for there is no nation or condition , wherein are not many good ; and none so good , wherein are not many bad . 't is also a great honor and wisdom to pass by the back-bitings of others against your self . charles the th of france demanded of one , much emploied by him , and on whom he had bestowed many favors , what thing in the world could alienate his mind from , and bring him in dislike with , his prince ? the gentleman answer'd , an affront . this person seems to have bin very sensible indeed , but whether his discretion had merited the favor of his prince i much doubt . certainly the behavior of antigonus was much more generous ; who , when one told him , that such a one affronted him , answered ; it may be so , but i will not be affronted . augustus advised tiberius not to be offended with peoples speaking ill of them ; it sufficeth , saith he , that we can secure our selves from their doing us harm . when one said , he was a tyrant ; he answered , were i so , he durst not have said it . to one calling him dwarf , well , said he , then i will get higher shoes . p. bernard , when one bid him get out like a dirty priest , replied , you are mistaken , i came in a coach. and truly since all these evil tongues are conquered by silence , one would think the victory easy ; did not experience shew us , that the great remedy against bursting is giving vent . there is no reason that the effect , which may proceed from divers causes , should be attributed to one . v. g. an action of seeming disrespect may either come from an intention to affront , from negligence , from having some other busines in his thoughts , &c. interpret not therefore such actions as affronts ; and the rather , because it is our duty to take every thing by the best handle . . the most innocent , grateful , and universal discourse , is telling stories ; and modern rather then ancient . some are so well stocked with this trade as to be able to answer any question , or parallel any case by a story ; which is ( if well done ) a very great perfection of eloquence and judgment . and in telling stories avoid too often said he , and said i , hear you me , mark me , &c. be perfect also , that you need not recant , stammer , or repeat things said before ; be not tedious in impertinent circumstances , nor make your own glory the chiefest concern . tell no lye in your discourse ; especially not gasconades , and improbable rhodomontades , wherein some , out of weaknes and lowness of spirit and parts , take as much pleasure as others in drinking when not thirsty , and think they then overwit the company . be not hyperbolical and extravagant , especially in praising and dispraising ; for the wit takes away the credit ; whereas the end of speech was first to make us understood , then beleived . and if you be convinced of an error , for truths sake acknowledg it , and change your opinion ; for this ingenuity is greater , because rarer . and remember , that one chance falling out , as the astrologues prognosticate , gets them reputation ; and their thousand lyes are not taken notice of ; but to a wise man one lye doth more disgrace , then thousand truths can recover . when news comes from an uncertain author , tho probable and expected , yet suspend your beleif ; because men easily report what they desire or expect ; but rather give heed to certain extravagant and unexpected relations , as unlikelier to be invented . and when you tell news , engage not for the truth of it . . in your discourse rational or of erudition , skip not from one subject to another ; as do fanatics , and other ignorant sciolists , who are never at ease till they have vented all they think themselves to know above other men . neither maintain an argument with ignorant , nor contradictive persons ; nor think that you are bound to convert or instruct the whole world ; least of all with vain drolls , who make your seriousnes their sport . be content to satisfy with reason , not ( especially your own ) authority ( a refuge many fly unto when worsted , if they know there is no examining books ) such as are capable and disposed . in reasoning , the most excellent way , wherein the best able is certain to carry the cause , and which will bring the controversy to a speedy determination , is by asking questions , and proceeding still upon the adversaries concessions ▪ which he cannot without shame retract ; ( by syllogisms is more pedantic . ) this is plato's manner of discoursing . pedantry is a vice in all professions , it self no profession . for a school-master is not therefore a pedant ; but he only who importunately , impertinently , and with great formality , shews his learning in scraps of latin and greek ; or troubles himself with knowledg of little use or value ; or values himself above his deserts , because of something he knows ( as he conceives ) more then ordinary ; or despiseth others not skilled in his impertinencies ; or censures all authors and persons confidently without reason . and whoever doth thus , be he divine , lawyer , statesman , doctor , or professor , he is a pedant . do not in ordinary company treat of matters too subtil and curious , nor too vile and mean ; nor of things unseasonable , as of religion in mixed , or young company , or at table ; but in all discourse have an intention to better your self and others . which that you may do , contrive , ( as much as you can ) before hand of what to discourse ; and lay your scene , which afterwards you may menage as you please . a man may judiciously discourse , when either he knows the subject very well ; or when desirous to learn ( a submission and ingenuity very grateful in company ) or when necessitated to discourse , and then he must do it discreetly and doubtingly , unless he very well know his auditory . cautious also must he be who discourseth of that he understands amongst persons of that profession ; an affectation that more scholars then wisemen are guilty of ; i mean to discourse with every man in his own faculty ; except it be by asking questions , and seeming to learn. you may freely and safely discourse of matters of philosophy , mathematics , travels , government of forreign countries , histories of times past or present of other places , husbandry , and the like , which subjects concern no mans reputation , and therefore none much care what part you take . discourse , tho amongst learned men , laies no grounds of science , but supposeth them , and therefore study is necessary ; without which who so adventures amongst scholars , is like a lady , that hath excellent medicines , but neither knows whereof they are made , nor how to apply them effectually . have a care also that your income exceed your expences , i. e. that you hear and read more then you speak : for he that spends out of the stock of wit and memory is quickly bankerupted ; but knowledg and learning continually improve by discourse . cunning discoursers to avoid baffling are wont at first to lay down a proposition easily defensible , to which they may retreat in case of necessity ; but defend the other out works also as long as they can . mens wits and apprehensions are infinitely various ; nor is there any opinion so extravagant , which hath not some followers and maintainers , who fit their hypotheses to it . wherefore do not censure any thing on a suddain as ridiculous , for tho it please not you , it may another , as wise . every man makes himself the measure of all others for truth and falshood , wisdom and folly . learning and ignorance , and the like . and who is able to denudate himself of this false opinion , or prejudice at least to truth ? but from hence it proceeds that we esteem him knowing that knows more or as much , and him ignorant , that knows less , then our selves . him also virtuous that is according to our sentiment and degree . also that all men are more ready to blame anothers errors , then praise his virtues . and that a man knowing what another doth not , and being ignorant of what another knows , yet knows not his own ignorance ; but consequently values himself and despiseth the other . to man alone ( not beasts nor angels ) hath nature given a nauseousnes of the present . the best things in the world if not accompanied with variety , become distastful . and nothing sooner then discourse : which is so much carefullier to be menaged , as the eare is sooner cloy'd then the eie . prudent eies are kept open by reason , ordinary persons by wit. old men commonly discourse of grave and edifying subjects , divinity , government , history , &c. young men rather of pleasant ; hunting , fashions , travels , wonders , &c. every man chuseth to discourse of that he best understands and loves . chap. iv. concerning business . a doctor being intreated by his nephew to give some rules for guiding and securing himself in negotiation , and contracts ; after long study told him , he could give him but one ; which was , alwaies to have to do with virtuous persons . but for many reasons this rule , tho a perfect one , is hard to be practised ; and therefore i beseech you be content with such imperfect ones , as my reading or experience can furnish . if any one tell you , that it is to no purpose to think long upon any matter ; that they are only wise men who can dispatch business ex tempore ; that consulting is but a dull formality ; and that a man sees as far into a thing at first , as by much consideration ; say boldly that man is a fool : the more you think , the more and clearer you shall understand . therefore men of most leisure do business the best ; and those who have much business must have much pardon . therefore men used to business do it better ; because they have thought of it before , either in the same , or a like , case . a prudent man doth no business rashly , i. e. without reason and advice ; and he adviseth also as long as he can ; and that first with his own thoughts : which being not sufficient , he takes in also the assistance of other mens counsel ; and heareth others , tho he follow perhaps his own . most men advise for their own interest , and therefore happy is he who hath a friend . to order your thoughts well in deliberation , endeavor to put your business into an history , considering what is to be done or said first , what afterwards . for the hindrance of prudent resolutions is the confusion and disorder of thoughts ; which by this method is cleared : by it also you shall quickly discover where the difficulty is , and know when you have done . it is also very convenient to write down your reasons pro & con in deliberation ; for the mind by this means , is freed both from the confusion , and burden of those arguments . give not your advice or opinion before asked ; for that is to upbraid the others ignorance : nor attribute ill success to the neglect of your councel ; nor be angry if your advice be not followed . neither accustom your self to find fault with others actions , except vitious ; for you are not bound to weed other mens gardens . be not too eager in counselling others ; for the evil success ( which happens frequently to good advice ) will be laid to your charge , and seldom shall you be thanked for the good . it happeneth frequently to men that are wise by experience , and not learning , that they cannot give a reason of their opinion and advise , tho it be really the best : ( as a meer mechanicall workman knows there is a fault in the work , ( tho he cannot tell punctually what it is . ) despise not such mens opinions for their want of discourse , in deliberations where there is reason on both sides and that a man hath resolved one way , he commonly thinks that he hath chosen the worse , because then he onely considers the reasons of the contrary part ; which represented by themselves ( the other after resolution being no more considered ) seem greater and of more consequence then they are . there is one great perfection in doing business , which is , that tho you set your mind and thoughts upon business , yet do not engage your affections , at least deeply , in it . for thus shall you both have your understanding clear at all times ; and not be disturbed if you miscarry ; which you must make account will often happen unto you . besides precipitiousness , impatience , or not staying to take the opportunity , and time your business , is frequently the ruine of many noble designs ; and all passion whatsoever deteriorates your negotiation ; if your reason will not bring you to this indifferency , experience will. a l'adventure tout vient à point à qui peut attendre . in treating about business you understand , you have an advantage to propose first ; in what you understand not , 't is best to receive propositions . and if you have a doubtful cause , an inconstant adversary , or find him disposed to comply with your desire , defer not to dispatch . in business ( except buying and selling ) you shall find very few persons speak to the purpose ; therefore let every man talk his fill : rather then interrupt , provoke him to speak ; for he will blurt out many things to your advantage : some out of ignorance and inexperience ; others on purpose standing on circumstances and things of small consequence . women commonly ( as weakest ) are most extravagant ; and at an end , or the midst , of their story must drop a tear ; for being themselves compassionate , they think others are so too ; and that is their interest . the difficulty of dispatch is not from the business it self , wherein a man may easily see what is necessary , or fittest to be done : but it is in perswading your interest ; in communicating so much and no more then concerns you ; using such reasons only , as are proper for your matter ; in applying them to every ones understanding , inclination , and at a fit time ; and in taking off the opposition of adversaries . for there is no interest that hath not its contrary , and sometimes also so forcible a one , as is to be conquered onely with mony ; which is a sword that cuts even a gordian knot . all things concernning the menagery of affaires are reduced to these heads . . the ground or occasion . . the end to be brought about . . the reasons whereupon the affair is grounded . . the difficulties likely to be encountred . the answers which may be made to the reasons . . and the replies to them . . the advantage of the affaire to the other party . . examples of like cases . but alwaies be sure to remove the principal obstacle . some men are apt to beleive what they hope for , or desire ; others are never secure , till they see and enjoy . and this doubtless is the better ; because it encreaseth diligence , good success , and less affliction . wherefore of future things , imagine and provide for the worst ; tho of actions dubious of other persons you conceive the best . fear is a necessary passion , and hath a great share in all our affairs . the great and general defect being negligence , laschety , and love of ease ; fear discuseth these . he that is in continual apprehension of evil watcheth to avoid , prepareth to rencounter , and is cautious not to give admittance to , danger ; but endeavors to secure his condition , and remove further from evil . in things of the other world men are more apt to hope , because they have not so clear an apprehension , nor so firm a beleif , or not so frequent consideration concerning them ; but in matters of this world more apt to fear ; for all mens hopes frequently fail , their fears seldom . besides the loss of what we enjoy goes nearer and is more sensible to us , then the future good may advantage ; wherefore in treating with most men you know the best topic. and seldom is it seen but that fear also gets the better of love , and therefore good magistrates trust not only to love , but will in some degree be feared also . secrecy and reservednes is of infinite use ; for , besides that such are not easily prevented and interrupted , men are still commenting and in suspense about every motion of theirs ; which gets great reputation . besides suddain things do more amaze , and confound , then things foreseen or expected . but you need not put your self to the trouble of secrecy , where you fear no opposition . many time ; also your secrecy is to be concealed ; nor is an inquirer into the business you would hide rudely to be denied ( for that many times breeds jealousies , &c. ) but by prudent and courteous dissimulation to be fenced withal , and his thoughts dextrously avoided rather then forcibly returned upon him . he that is a good practitioner in this trade becomes often-times master of his thoughts that came to sist him . beware of trusting to your fortune ; for most men are fortunate for a time , and in some things only : nor is he fortunate , who hath a good occasion offered to him , for it is prudence to take hold of , and use , it ; but he that hath it presented twice . think not such as these to be good consequences . he is a good man , therefore doth nothing ill : he is a bad man , therefore doth nothing well . he is a wise man , therefore doth nothing foolishly , &c. consider this well and stand upon your guard . for every one hath errors , from whence sometimes greater , other times lesser , mischeifs arise : happy are they , whose errors happen to be in small matters , and which come betimes , and are remediable . he that doubts not , knows either all things , or nothing . and he that imagines never to commit an error , his next pretence must be to divinity . the things of this world never stand in one stay , but are alwaies moving their own way ; and if we perceive not their alteration , it is because our age is shorter then theirs . this observation is of importance to many purposes , v. g. virtue and vice , wisdom and folly , are but good and bad , prosperous and adverse , in the seed . when we read in histories the great changes of government , we much wonder at them , and are apt to pitty the sufferers . but providence hath so ordered , that great alterations ordinarily happen by little and little ; so that both reason and nature either accomodate to them , or have time to escape , and provide other waies . he that entreth into danger without considering it , is a beast ; he only is valiant , who knowing the danger , embraceth it cheerfully , whether out of necessity or honor . yea , tho he knows and supposeth that all dangers have not their effects ; but that some are prevented by industry , some by courage and prudence , and some fortune and the course of things ( gods providence ) casts of . dealing with merchants and men of busines and virtue cut of ceremonies ; and declare the busines at length rather then too-short ; for this is apt to raise mistakes ; besides a man is not alwaies in disposition or ability to fathom the depth of an affair with a short cord . when you have extorted from a person what he obstinately denied , you need not doubt , but at the same time also to obtain another he would not willingly grant . for when a man is forced , as it were , to let go his hold of what he most firmly grasped , he unbends his hand , and abandons whatever it contained . commota semel & excussa mens [ à stabilitate suâ ] ei servit à quo impellitur . thus the parliament proposed to the king , together with the bill of attainder of the earl of strafford ( which he was formerly resolved not to grant ) a bill for perpetuating the parliament , which , tho of far greater consequence , he scrupled not . deser , as long as you can , the doing of a thing against your mind , rather then give a positive denial ; for accidents many times divert the design , and deliver you from that strait , wherein a refusal may deeplier engage you . never dispatch an evil and difficult busines so absolutely , but that ( if possible ) you leave place to undertake and introduce it again . time and opportunity alter many things , and make that pass smoothly which formerly would have bin refused , had not your dexterity left open the door for a new treaty . all men naturally avoid persons inquisitive into other mens affairs ; for such commonly are lavish of their intelligence , and thereby breed quarrels and spread animosities : besides that themselves are apt to envy and malign others , that being the concern which breeds their inquisitivenes . the reason , why things conform not to the general desire and expectation of the world , is , because they who give beginning and ending to busines are but few , and many are those who desire and expect . he is often to blame , who neglects a present good for fear of a future evil , except it be nigh at hand , and in a manner certain . so is he who strives to avoid all difficulties ; for more things affright , then hurt , us . and there are many changes in this world. di cosa nasce cosa . and in judgments of the future we see wise men frequently mistaken . poor , meanpeople , and wranglers , &c. conclude not any treaty , nor offer all they mean to give , till they be forced , i. e. till they see the treaty ready to break up ; and they think that they get a considerable advantage by such restines , and importunity ; as indeed they do , if they deal with ingenuous persons . so petty tradesmen love to call their customers back . since grateful and virtuous persons are so rare , value the service of such as are joined with you in the same interest or danger ; and you may more reasonably expect to be assisted by him , that hopes to get by you , then by him , who hath already received favors from you . and remember that a crown in your purse doth you more honor then ten spent . when in consultations there are contrariety of opinions , seldom is the best chosen ; and the more persons argue , the further they are from agreeing ; the love of their own opinion insinuating it self by little and little with their reason . wherefore , sometimes the most importunate prevails , sometimes he that finds out a medium ; not that this expedient is alwaies the best ; but that persons in heat of dispute , cannot easily pass over , or fully consent , to a contrary . thrust not your self to be moderator or umpire in controversies , till required ; and then 't is better to exaggerate the mischeifs of disagreement , then benefits of concord ; for fear is stronger then love . many are wont alwaies to take the adversaries part . but it is a very hard thing to reconcile men at first , their passions being high , and animosities great . but after they are reasonably wearied with law , or other inconveniences , 't is not difficult to find out a medium , which may save both their honors ; which is that both commonly desire . a worthy gentleman being to reconcile two persons , first made them swear both to stand to his determination ; and ly that neither of them should reveal upon what terms they were reconciled . every man is more apt to love , cherish , and trust in him , on whom he hath already bestowed most courtesies ; esteeming him as his creature ; [ this is the cause of the great love of parents toward their children : ] and he , that loveth , and doth favors , obligeth , and submitteth himself to the receiver ; so that for fear of losing what he hath already bestowed , he must bestow more . wherefore if you seek the favor of a great person , accept courtesies from him , and not from others . he that would perswade great men , let him first begin with the weakest ; by probable arguments , good words , and humble carriage he shall obtain their friendship ; and by their authority ( tho but fools ) draw in the wiser . mean wits alwaies distrust subtil arguments , and logical heads : and great men , for the most part , are of an inartificial understanding , and therefore by seemingly naked truth , and plainness , are brought to your opinion . in great councils and meetings there are alwaies some leading men , whom if you gain , your business is done . amongst multitudes , one adversary can do more harm , then many friends can do good . there are some who are children even in mature age ; and of them a man must not say , they are . years old , therefore they will do as men of . years old . but concerning those and all such heteroclites , look at their present customs , and menagery of their private affairs . for if you see an aged man vehement , suddain in his resolutions , following the impetus of his passions ; hold that man for a child ; not moved with reason , unconstant ; to day resolving without consideration , and in the same manner reversing it to morrow . nothing is well done , or said , in passion ; tho there may be just cause of being passionate ; but less or more all passion according to the degree of it hinders reason and deliberation . but beware instead of passion you fall not into slyness and cunning : for these two , passion and cunning , do many times shoulder out one another ; and generally people without passion are look'd upon as sly and crafty : which of the two is worse , there being more of the voluntary in it . it is good therefore sometimes to seem passionate , if you be not so . in all treating with other persons try first what may be done by fair means , good words , hopes of gratitude , &c. before you come to power or passion . and let power either of your self or the law be the last . when you consult with a friend about any business , be not hasty to receive a present answer ; but give him time to consider ; for the common and first conceptions of all men are much what the same : at least his extempore is not equal to your premeditated . physicians and lawyers answer out of their trade , and , as they pretend , by certain rules and cases very like , if not the same , with yours ; but it seldom falls out , that the same case in dispatch of business falls out twice ; or if it do , yet it is clothed with such various and differing circumstances ( according to which a wise man frames his opinion ) that it is very difficult to give judgement . the manner is when you propose a thing which you are afraid ; will hardly be accepted , or granted ; propose it by parcels ; that one piece be digested , before the other be swallowed . it is better to be near to , and serve , a prodigal , then a thrifty and parsimonious , prince ; tho for the publick this is more advantagious . for the prodigal is forced to use divers oppressions , &c. and more suffer by his profuseness then are benefited by it ; and they commonly are most benefited by it , who least deserve it . it seems that princes are more free , and masters of their own will , then other men ; but it is contrary in such as govern prudently : for they are necessitated to act with infinite cautiousness and consideration ; frequently to court even mean persons ; and swallow many a bitter pill at their hands . wherefore pardon your prince if he do not all things exactly , according to the precise rule of wisedom . he , that having bin the means to advance another to high degree , thinks to govern him , cancels his own courtesy . if you find that any one hath spoken ill of you to your patron , take no notice of it ; nor be eager to vindicate your self ; but continue your emploiment without complaining ; and your innocency will both appear , and prevail at last . great enterprises are not to be relinquished , because we cannot reconcile all difficulties ; for were all things easy , they were not great ; and could all objections , i. e. difficulties be solved , little were left to your courage or discretion . some things gods providence , and the course of things render easy ; and others are difficult only , because we see not through them at present . the more you come into favor , the less admit cabals and juntos , to avoid suspition . nor converse much with the ordinary servants ; for so they will respect you the more . yet , lest you be hated , be courteous in your salutes , discourses , offers of service , but especially in giving them reasons in your discourse : for then they think you do not despise them . but if they hate you for any good service done to your patron , sell it him dear ; that he may be obliged to protect you . no patron really loves a servant wiser then himself , let him pretend what he pleaseth ; and therefore if you be a person of understanding , covet not to be too near him , as of his bed-chamber , &c. for patrons are not pleased that such persons should pry too nearly into their actions and inclinations . wise men , when they have auy way come in competition with their prince , have alwaies ceded . yet it is better to be feared and hated , then despised . wherefore chuse rather to be a severe searcher into , and censurer of , actions ; then to be undervalued for taking no notice of them . if spies abound in a court , discourse in generals ; and give them no cause to think themselves discovered by you . neutrality makes the slowest , but surest , progress : for the neuter is connived at through the others mutuall envying . a weak patron is easily gained , but no considerable advantage of honor , or profit , can be got by him ; a wise master is jealous , easily lost , and then never recovered . if your master have any near kindred , keep fair with all , for they will certainly prevail ; and stick to the best beloved . if you light upon a master that is inquisitive after your words and actions , know , that he intends to keep you under . pray to god not to light upon a cunning master ; for either you shall be ruin'd by him ; or at best tired with standing upon your guard . in this case make shew not to perceive his subtilty , but to admire his ingenuity . sic ars deluditur arte . if your patron , by discourse , or actions , endeavors to conceal any of his vices ; be sure he holds that dear , is deeply engaged in it , and would enjoy it without a rival . to avoid envy , affect not expence and ostentation ; but mind reality . for be sure that way , accounted so honourable , leads streight to destruction . chap. v. of servants . since slavery was banished christendom , a servant is no other , then one hired to such emploiment ; and under such terms , as if well observed , the difference is not great between the condition of the master and the servant . for none can compel another to serve him against his will ; nor can i contract with him for his service , but at the same time he will bargain with me for his salary . i take him under my roof , i make provision for his sustenance , i defend him from his enemies ; as well as from hunger , cold , and diseases . and what doth he for this ? he serveth me ? no , he serveth himself . the same labor , he would undergo in his own house to maintain himself , and perhaps with great anxiety , he doth in mine with pleasure . so that now service is nothing but a compact betwixt the rich and the poor , for their mutual advantage . and to demand or imagine , that a servant should quit his own interest , profit and advantage , to procure his masters , is a folly no considering man will be guilty of . therefore let the master command according to reason and sweetness ; not so imperiously , or with such opprobrious language as may justly discontent or chase away a servant . if he obey with cheerfulness , and affection , he may at length perhaps make his masters interest his own . if you pay him not his wages , he will pay himself . in controversies , let the master sometimes cede to his servant , to keep his mettal in breath ; and not too severe , if the faults be small , or committed for want of judgment , or through a little itch of liberty . let the master be sometimes blind , and the servant deaf . but faults of malice , or impiety are not to be pardoned . the first such fault is the servants ; the second divided between master and servant ; the third , wholly the masters . correct him not before strangers , but if correction amend him not , rid your hands of him ; both for his sake , your own , and the scandal of others . rich men are inclined to pride , and contemt of others ; for having wealth , which commands all things in the great market of this world , they are apt to become insolent , petulant , impatient of disobedience , denial , reproof , or advice . and because ostentation of happiness is one part of it ; therefore are rich men vain glorious , desirous to be observed , and to live splendidly . and men newly enriched , and without their own industry more vain then they , who are born so , or have by industry acquired great estates . men in power also are more honorable , gallant , generous , and less vain then the rich . also because great estates are commonly acquired with little , and small ones not without great , labor ; therefore are rich men apt to exalt themselves as either above others , in parts , or the favor of god , both which are very great and dangerous errors , but difficultly to be eradicated . let them not , therefore , mistake morosity for grandeur , and passion for greatness . it is better to subdue your servants reason , as well as his strength and diligence . and those , who betake themselves to the rich , are to comport with their follies , impertinencies , and contumelies ; and to conceale them . it is better they should love their masters , but by no means hate them ; or speak evil of them behind their backs . not dispute their masters judgment ; not vy wit , taunt or rally , with them ; not use familiarity without leave ; but to put on patience , when they put on a livery . to admonish and reprehend is not an action of an inferior ; and an affectionate disrespect obligeth not so much by its sincerity , as it provokes by its ill example ; wherefore when you advise your superior , do it so , as it may be accepted . and let not the master refuse to hear the advice of his servant , tho he follow it not . no man ever miscaried through excess of respect ; or was disgraced for retaining a constant and proportionate sense of his patrons grandeur . yet patrons love not sullen , melancholic , austere , grave , or silent , servants . a master ought not to divertise himself with his inferiors , nor make his servants privy to his infirmities and failures ; but if he do , the servant must not presume , nor heighten himself for it . but let him be secret , and faithful to him . let the servant also know , that it is harder to menage well his masters affairs then his own ; let him therefore be more careful . for he hath more temtations to negligence and dishonesty . besides his masters business is not alwaies to be menaged the best way ; but that he likes best . put your servants to emploiments proper for their condition , years , capacities , &c. but never upon unnecessary trouble ; for that is to abuse , not use , a servant , and will cause them to hate you . those servants justly expect to be rewarded extraordinarily , whose industry and diligence seem to merit it . ( for gratitude being the least of virtues , ingratitude is the most infamous of vices ; especially in a great person : ) and this rewarding is so to be done , as the other servants do not resent it . that therefore is best done after some signal service . but beware of equalling all your servants in your gifts , or rewards : for the discreeter and superior hold it an affront to be equalled with the rest ; and the inferior made proud : but none more obliged then they , who catch mony thrown about in a solemnity , to render thanks to the donor . some there are , who defer their rewards till some festival , as christmas , or easter : but then the day is thanked , not the giver ; and after you are accustomed to it , 't is expected as due , and part of wages , not kindness and bounty . it is better to be somewhat sparing then liberal to a good servant ; for as he grows full , he inclines either to be idle , or to leave you . and his murmuring you may govern by a seasonable reward . it seldom happens that a reconciliation of master and servant is sincere ; therefore return not to a service , whence you have been ejected . in places which concern mony , employ not your kindred ; nor use them as your servants ; for they will presume upon their condition , and you cannot with reputation break with them . and truly , if you be a single person , i cannot forbear to recommend to you a saying of a great prelate ; that a courtier at rome ought to have . ducats rent , . in his purse , and be . miles from his kindred . chap. vi. of giving , receiving , and promising . it is uncivil and unfitting for a man to oblige another to keep a promise disadvantagious to him ; or one made in mirth , passion , hast , unadvisedly , in civility , or compliment , or one obsolete ; as also not to admit of a reasonable excuse for the failure of a promise . it becometh every man to promise nothing but what he intends to perform : yet many , tho justly denied , are much displeased ; for all men govern not themselves by reason . insomuch that if a person desire to engage your indeavors in his business , if you shew him the difficulties , tho you promise your assistance , he commonly takes it for a denial , or a sign that you intend not seriously to befriend him . for these and such like reasons , the fashion now-adaies is , to give good hopes to all suiters , and to promise very freely and largely . and they find thereby great advantage ( as they think ) for carrying on business . the performance is sometimes hindred by unexpected casualities ; sometimes a good and plausible excuse goes a great way ; sometimes the party suffers himself to be wheedled with good words . yet 't is so ignoble and dishonorable a thing for a man to be worse then his word , that it never ought to be done . but this may he do ; he may entertain all suiters with general or conditional promises , and fair words : and tho all men ought to look at effects , and not words ; yet have good words a wonderful power ( take heed of being fool'd by them ) i suppose because every one values himself , and his merits , at more then he is worth ; and he is offended when that price is not set upon him , as himself thinks to deserve . at court they are wont to promise and offer service largely , especially to those , who are not likely to make use of them ; but towards ordinary conversants they are more wary , because better known . grant a courtesy ( if you intend it ) without much asking , for that doubles it . to keep long in suspense is churlish , and by long expectation the passion to the favor dies , and the courtesy is not esteemed , nor thanks heartily given for it . monsignior pamfilio ( afterwards innocent x. ) in his nunciature in france , and ever after was called monsignior-non-si-puo . from his frequent use of that answer to suitors . do your favors cheerfully , not as if they slipt through your fingers , or were stollen or wrested from you . and do them readily , for the intreater submits himself to the intreated ; his modesty therefore must be considered . non è cosa piu cara , che quella , che con priegh ▪ si compra . do them also without considering whether they be lost , or likely to be recompensed ; for a magnanimous and generous person looks not to receive as much again ; for that is the courtesy of tradesmen . be not as the barbarous king of madagascar that demanded more for the cowes he gave , then his subjects for those they sold ; for he said , that his good will and kindness was to be recompensed . and if you deny , do it with good words ; as if you were sorry you could not pleasure him . be not niggardly of that which costs you nothing ; as counsel , countenance , and the like . but beware of being security ; rather offer to lend mony of your own upon others bond . and by no means sell your ceremonies , nor pay your creditors , friends , and servants with good words , looks , and smoak . after a courtesy done , if you upbraid it , you lose it ; one principal end of giving being to oblige the receiver to your self and interest . neither too much undervalue , nor extol your gift ; but rather diminish , and excuse , when you give : seeming pleas'd so small a matter stood in such stead , and was so well placed , and accepted ; that you shall be ready to do greater service upon occasion ; but when you receive a favor , rather augment it . he is not ungrateful , who cannot , but who will not , repay ; will not through malignity and evil disposition . wherefore a generous spirit is satisfied , when the receiver declares his acceptance of the courtesy , and acknowledgeth the favor and honor ; for that shews he hath a good mind to be grateful ; if he were able . after a courtesy received , be not in hast to return another ; for that shews you are not willing to be beholden , nor return a much greater , for that seems to reproach the smalness of the received . those who willingly alwaies receive and never give , or those who would alwaies give and never receive , ( of which melancholic generous humor some few there are ) are not much esteemed in conversation . towards other mens servants the custom of the country is to be followed . in many places the master takes it ill if his servant be considerably rewarded for what himself gives . but it is not so with us ; where to lodg at a friends house is dearer , besides the inconvenience , then at a common inne ; and where what a friend sends , is perhaps a present , but not a gift ; when the receiver paies double , the value to the messenger , and an acknowledgment to the sender . however in all places in entertainment , great care is taken the servants be pleased , for the tongues of idle persons are loos-hung . if you desire a courtesy from one beholding to you , 't is ingenuous not to put him in mind of it ; least he think you tax him of ingratitude . a favor done to a man sinking , or in any danger , is alwaies very obliging ; both because it testifies sincerity without expectation of a return , and a good opinion of the receiver ; to whom the giver needs not to be favorable . most men do more for interest either of gain , or friends , then reason . more for favor , then obligation . but mony , if well and discreetly applyed , seldom fails of its effect . a man apt to promise is as apt to forget it . chap. vii . of prudence in acquiring emploiment , and preferment . . presupposing , that a person , out of a good and sincere intention to serve his prince and country , desires to employ himself , or be employed , in such a condition ; it is necessary , first , that he avoid such hinderan ces which are contrary to , and destructive of , his design . ly that he use proper means to the compassing it . . hindrances are , . pride , which renders him intolerable to him that should raise him ; and tho to avoid this , such men as are most insolent toward their inferiors , are most supple ( even to baseness ) towards their superiors , yet is it very difficult to conceale this vice from any considering person ; even because one of these actions betrayeth the other , both proceeding from the same lowness and vileness of spirit . where it is , it renders its owner impatient of advice , admonition ▪ contradiction , even in his own affairs ; by which he becomes a prey to flatterers , despised of all good men , odious to all upon whose dues and interests he usurps , and unfit to be employed . . anger , for what prince desires to be served by , or chuse instruments out of , bedlam ? and if prudence consist in much deliberation ; precipitiousness , the daughter of anger , is incompatible with it . if it be said that angry men are good natur'd ; yet what discreet person will suffer such , and so many , impertinencies , to enjoy now and then a little good nature , i. e. so many storms to have sometimes fair weather ? who will be content to stay for a little reason , till the choler be scum'd , and the boiling ceased ? two to one in all things against the angry man , was a saying of cardinal mazarine . . so following good companions or intemperance , and lewd women , discover secrets , render a man contemtible , and unuseful ; for besides that strong drinks and tobacco fill the head with imaginations , hot headedness , jealousies , &c. when a man should hast to his emploiment , he must go to sleep , or to his mistress . . he that is by nature lazy and slothfull ought not to intermeddle with public affairs ; for tho in quiet and dull times he may serve well enough to pursue formalities ; yet when any activeness , he fills up the room of a better person . . covetousness is not so detrimental , as liberality and bounty discreetly placed , are advantagious . but . there is nothing worse then an unbridled toung . . he that would serve god as well as his king , and save his soul as well as make his fortune , must beware of such temtations as are most frequent in that sort of life . such are ambition , i. e. desiring advancement for an evill end , or more then he deserves , or at unseasonable times , or too eagerly , or for his own private advantage , and not to serve the public . envy at others preserment ; with all the consequents of it , hatred , detraction , faction , partiality and the like . adulation or complacency with the prince , or other great person in vitious , or unfitting , courses . and the like . . it is impossible to be preferr'd if not known , and so known as approved also : and no man can reasonably be offended for being passed by , and neglected , if he use not rational means to make himself accepted . such means are of many sorts . as . by merit ; and that either by ordinary , or extraordinary , good service . . by friends , being introduced or recommended by such as are in favor and reputation with the prince . . by fear and terror , being so considerable as that the prince is glad for his own security to employ him . . by flattery and evil insinuations into the princes affections . . he that hath no other introduction must shew himself diligently ; that the prince ( who observeth more then he seemeth to do ) may take notice of him ; besides , there falls out frequent occasions of employing him , that is present ; and a constant attendance , tho voluntary , is a kind of service . and , he that loseth a beginning tho not so considerable , loseth an introduction to greater matters . . there are few of whose merits the prince can be a just and accurate judg ; because he is not witness to all the circumstances , &c. of their actions . besides to know a man , requires much familiarity with , and observation of , him . but such precise knowledg is not requisite ; and a prince may , with but a reasonable observation , discern a wise man from a fool , and a virtuous man from one inclined to those vices , which render him unfit for service . but if a prince be forc'd to see only with others eyes , and hear with others ears , he had need to be very wary ; for those are very seldom indifferent toward the person recommended ; inform more frequently for their own interest , then the princes . wherefore a wise man beleives little , but keeps himself in suspense till the truth be manifest . he that is chosen by the judgment of his prince , and not by the recommendation of others , hath a great advantage ; for if he prove well , the prince is inwardly proud of his choice ; and will certainly employ him further ; for he looks upon him as his creature . wise and subtil princes seldom prize or advance a man wiser then themselves , except in some case of great necessity . they are also commonly very wary of employing such as are recommended by public fame ; except it be in smaller matters . consider therefore , what emploiment you conceive most suitable to your genius and condition , v. g. whether war or peace ; sea or land-service ; action or advice ; governing ; or finances , and providing mony or necessaries . and endeavor to render your self very able in that ; tho it is fitting also you should not neglect other matters . also disrobe your self ( as much as you can ) of all particular interest ; and at least prefer in your designs the advantage of your prince and the public . a small emploiment in youth , or betimes , is much more to be valued then a great one in old age ; for di cosa nasce cosa . one business twists in another . and suffer not your self ( as much as is possible ) to be out of possession of doing somewhat . if you be , yet by continual presentation of your self , let it be known that you stay there ready to be hired . it is good sometimes to sue for an emploiment , tho you be sure to miss it . for by that means , you shew your self to imagine that you have some pretences to be considered . and your superior , having once denied you , will be more ready to pleasure you another time , for fear of discontenting you ; especially if you be a man of parts . but by no means put in for every thing , for that discovers your ambition ; and a conceit of your self , that you are fit for every thing . you cannot be master of what emploiment you please ; but your commendation must be , well to perform that you are actually possess'd of . in a comedy , he that acts a slave well , deserves as much as he that personates a king. 't is a comfortable hearing , friend come up higher . neither refuse or contemn any reward or gratuity , how small soever , your prince bestows upon you . design not upon what is not in your power . and remember that being to deal with other persons , you must drive the nail which way it will go . therefore be as indifferent as is possible . your future gains also not being in your power , spend not upon the hopes of them : and remember , that expectation is alwaies greater then the reality . . he is happy that hath an opportunity given him to shew signally his prudence and loyalty . sejanus , by one action , i know not whether generous or fortunate , of saving tiberius's life with the hazzard of his own , obtained that reputation , that he governed the whole empire ; and had almost settled it upon himself ; through the great confidence tiberius , otherwise a very jealous prince , had in him . but these cases fall out seldom , and by the immediate providence ( as i may say ) of almighty god , if you chance to do any great action , be sure to give the glory of it to the prince ; as indeed he , in some sort , deserves it : for you follow his commands , or instructions . besides the means , and opportunity of all such are his only ; and it was performed under his authority . seem not to be willing to draw all businesses to your self ; nor keep too great grandeur in house , followers , &c. for that gives ombrage to the prince ; as great titles are offensive to the fellow-subjects . extraordinary service , if many ingaged in it , is counted a piece of duty , and seldom rewarded . either because the prince , pretending that he cannot gratify all , to avoid murmuring and emulation , will reward none . or because those about him , if many others be to be considered , are likely to find the less share for themselves . it was a saying of antigonus ; first get power then good will. power is ability of parts , wealth , friends , emploiment ; then good will and reputation by courtesy , civility , and other acts of prudent conversation ; as also by drawing others by your interest . for you may then engage many unto you , and spread your roots and fibres a great way : especially if by the reputation of justice and bounty , you have procured you a veneration amongst virtuous persons . for by this they are assured , that they may securely lean upon you , and run your hazzards . and it is more desirable to be loved then honored : this indeed is more splendid , but that is more safe ; this is greater , that better ; this is in the imagination , that in the heart , of others ; from that proceeds peace with others , tranquillity in his condition , and a complacency in his own mind . yet is love harder to obtain , requires a greater time , the acquiring of it is subject to many difficulties , which honor is not ; and therefore make much of honor ; which also carrieth a tincture of affection with it . only remember what a great general said . i desire to honor my life not by other mens opinions , but my own actions . . because more men are drawn , then heaved , up . and that amongst ingenious persons there is alwaies emulation , and amongst rivals ( and for all preferments such there are ) envyings also ; which are great rubs ; and difficultly surmounted or removed ; endeavor to make a friend ; who may give an antidote against their poyson ; and by lending his hand raise you in spight of all the weight and pressures they can hang upon you . friends are not easily made , and still more difficulty amongst great persons ; both because they have fewer equals , and amongst such equals emulation is frequenter then friendship ; yet are they not so rare , but they may be procur'd . for long , especially youthful , acquaintance ; kindred and relation ; sympathy in affections ; partaking in a common danger ; or such like , do reconcile friendship , but not frequently : nor are these means in every mans power , they are obligations by which providence only tyes men together . but there are others also which are more ordinary ; for you insinuate your self into the affection even of a great person , if you can shew him , that you are able to strengthen , assist , and confirm him , in his estate ; and be able by your parts , or other way , to recompense the favors you expect from him . but mony discreetly applied is a plaister that unites and soders all affections : nor is there any heart , as well as not any castle , that can resist its battery , if rightly placed . to desire wealth for its own sake , is low , sordid , and proper only for them , who make the obtaining it their profession : but to desire it moderately , in order to do more good , is unblamable . even reputation it self is acquired , and sustained by discreetly keeping and spending ; so that it also is in a manner subservient to wealth . we seldom see that wealth increaseth in a family for three generations together : perhaps because that he , who comes into a plentiful fortune , having no occasion to employ his parts and industry , grows lazy , and negligent , or at best betakes himself to some other affairs ; or perhaps , because men not knowing the difficulty in obtaining it value it not much ; but rather look after the splendor of the world , whereunto rich men commonly engage and enter their children ; and for that reason live at the height of the reputation of their estate . the prudence to obtain wealth is generally conceived to be cutting off superfluous or unnecessary expences : but that is not all ; for there is also required good menagery , or making your penny go further then another mans . but in this , caution must be used , for many have bin ruined by buying good pennyworths . in making friends by mony prudence also is required , lest you lose that also . for it is best used upon an exigent ; occasionally rather then frequently ; and actually rather then constantly ; like a wedg , not like a saw . many can hurt who cannot profit . and the ill tongue of an inferior many times harms more then that of an equal ; for it is easilier beleived , because less suspected . therefore endeavor to keep a fair reputation with all persons ; with superiors humble and compliant , not low and flattering ; with equals grave , not morose ; with inferiors courteous and fair-spoken , not sullen or imperious . considering , that no man is willing to own him , that is out of fashion , as i may say , out of the good opinion of the world. it was more dangerous to offend sejanus then tiberius . for all men raised from low condition are more jealous of affronts and contemts ; which a natural and generous superior is not : who interprets nothing to be contemt but what is meerly so , or done on purpose to affront ; and nothing to be so , but what cannot well be construed otherwise . to such therefore , as sejanus , you must carry your self so , as not to be hated by him ; for you will find it hard to please both the patron and him . besides you know not how long he will last ; and it goes hard with a man of understanding and spirit , that his good must depend upon two , and his ill upon one . if you cannot be reconciled to a favorite , be sure to tell your patron that he is your enemy ; so his ill offices cannot hurt you . it is unpardonable folly to quarrel with them , who are much your superiors ; for the thred breaks where it is weakest . if you be so ill satisfied of any person , that you think not fit to pardon or bear with him any longer , yet let him not know so much ; for the time may come when you shall have need of him . and if you resolve to chastise him , discover it not , lest you be prevented . but this is not to be used but in extremity , and towards persons incorrigible . for , according to the rules of our most holy faith , 't is infinitely better not to revenge at all , but to pass by offences ; then which no man can shew greater wisedome . and this is not very difficult if you stifle quarrels in the beginning . but there are some so wicked dispositions , that nothing works upon them but fear ; and he that lets them go unpunished , encourageth them in their evil courses . whether you expect emploiment and preferment , or chuse a private life , if you have any thing to lose , endeavovr to be in reputation with your prince and superior : and trust not to your innocency , or wary living . for besides , that he cannot want an occasion some time or other to punish you , you know not what may happen , wherein you shall stand in need of him . much less presume , that your manners are undiscovered , or to commit any fault upon hopes of secrecy ; for a good judge will so entangle and hamper you , that you cannot escape . and if you be once suspected , more suspicions will be continually suggested against you . and even to have much suspicion and little proof makes against you , for it is a sign that you are more dangerous . no man can stand alwaies upon his guard , but sometimes he will faile and mistake ; happy he whose errors are in small matters , that he need not great applications and much endeavor to get himself off the shallow . nor can a man on a suddain foresee the depth of a question , or the consequences of an action . therefore when you doubt , or see not clearly , be wary , and take time . many times small mistakes produce great evil effects ; and great mistakes sometimes none at all ; wherefore contemn no danger , how little soever it seem to threaten . be vigilant ; cavendi nulla est dimittenda occasio . it is much better to do so , then be beholding to your friend to fetch you off ; for that is accounted equal to , if not greater then , a considerable benefit . give not much heed to those , who would perswade you to quit your emploiment ; or pretend themselves to be weary of business ; have they not a mind to succede you ? or are they not like the fox , that having lost his own tail , would perswade all the rest to cut off theirs ? . 't is not an unusual way to obtain preferment to shew a mans-self so considerable as to fright his prince into compliance . in reason this should be an ill means , but experience shewes , that under lasch superiors , or such as are under-hatches , it many times thrives well enough . upon the same grounds proceed also those , who endeavor to make themselves necessary to their prince ; and so rivet themselves into his business , that they cannot be drawn out without tearing the piece . but of such the prince is alwaies jealous ; and will at some time or other emancipate himself . he therefore that takes this course walkes upon a precipice , and the further he goes the greater is his ruine likely to be . the count of s. paul took his measures upon these grounds in lewis x i. time . but he had to do with a prince of extraordinary parts . the people ( upon whose recommendation many persons think to raise themselves ) guide not themselves by reason , but chance ; therefore he is not wise that strives to make himself their favorite , or forceth himself to gain their affection . for they will never do the like for him again , nor forgo the least of their profit for his greatest benefit . on the contrary , the nature of the people and of all mean persons , is , alwaies to value themselves , as if all men were obliged to augment and better their degree : 't is best therefore to deny them at first , when their desires are modest . for if you once grant , you must never after refuse , lest your former courtesy be lost ; and to think to satisfy them is to give drink to an hydropic . yet , if occasion offer it self to be favoured by them ; or if your virtue and good actions have procured their favor , neglect it not . for a general plausibility may stand you in great stead ; besides that , it may be very advantagious by your good menagement to your prince . popularity is one of the lowest and meanest sorts of ambition ; a refuge commonly of those who envy such as have prevented them in the lawful acquiring advancement by the favor of their superiors . and the thoughts of the people being meaner and lower then theirs , they are forced to do and say many things contrary to their own judgments and inclinations . besides the people , being necessitous , measure all things by advantage , so that their favor is chargeable , and seldom any other then breath and air , except religion be in the case . if you arrive to any power , be very wary how you tamper to change governments ( which is usually the refuge of necessitous persons . ) for not being able to perform it your self , you must of necessity trust your cause and person to many foolish and open persons . yet nothing more frequently ruins such designs then too much caution for security . for that requires longer time ; and employs more persons about the principal business ; and is subject to many more accidents . in court have many acquaintances , but make a friend for advice and consultation out of court , and one that is not likely to have any interest in your patron . . the service of a prince is procuring that his will and intentions be fulfilled : for no man esteems that ( be it never so good ) that is not according to his own desires . such therefore as his desires are , such must they be whom he employs : for they are looked upon as only the instruments for his compassing and bringing about his purposes . wherefore they , who seem most zealous to perform the princes will in all things , without deliberation , or interposing their own judgement concerning the lawfulness or unlawfulness of them , seem to be in the plainest road to preferment . yet divers of the wisest princes have made even that , the criterion to exclude men from their favour ; and retain such , as upon tryal were found constantly virtuous . princes usually more esteem one that is phil-alexandros , then one that is philo-basileus , that is , more one , that loves his person , then his state and condition , then his nation , then the public ; tho this is indeed the more honorable , and the other more easily counterfeited . but in reality princes have very few , if any , friends to their persons ; for they have no equals , nor familiars ▪ for indeed few wise men will expose themselves to so much hazzard , nor set themselves as pales against the wind , but for their own advantage . besides they know that if any difficulty happen , it is reasonable they should be deserted . wherefore they ought to make much of those , who are truly philo-basiless , for there are too few of them , who are sincerely even so affected . it is an action of very great prudence to carry even between adulation and sowreness . neither to be as the cook , that aimes onely at pleasure ; nor as the physician , who intends only health ; but to mingle and ajust them together . whilst we retain justice and friendship , not to scandalize prudence and interest is a difficult matter . yet not impossible , for m. lepidus kept to the end his authority with tiberius , a very jealous prince , as tacitus observes . flattery and obsequiousnes is a more quick and ready way to advancement , then either durable or laudable . for when discovered to be such , it is contemtible , and afterwards odious . it is but lead that bends and plies every way ; nor is he a man either of virtue or courage , that can condescend to make himself universal minister to any one . consequently he is neither faithful in his emploiment , when he eyes a greater reward ; nor constant to him , when he spies danger . of flatterers there are two sorts . bouffons , whose cheif insinuation is to eat and be clothed . who like the ape , finding himself neither fit to carry burdens as the asse , nor to keep the house , as the dog , betakes himself to make sport . these are easily discovered , and their worst is not very dangerous . . the other sort are more subtil , gentile , and mischievous ; whose designs are to intrigue themselves into business ; to make fortunes , and get estates , or perhaps honors , by universal compliance . these , by observing the actions and discourses of their pretended patron , discover his inclination , as hunters do the haunts of wild beasts , that they may easilier intrap them . it is their interest he should be vitious , careless , irregular , and extravagant ; for by that means , they can more easily withdraw him from all virtuous persons , and ingross him to themselves : who have no other way to ingratiate themselves , but their ready compliance with all his desires . this they endeavor should pass for affection to his person ; and they represent all other advisers , either as contemners of him ; or at best as morose and of evil humor . therefore they pretend to idolize him ; to observe his counsels and commands as oracles ; not to converse with those he suspects ; to inveigh against his enemies ; to make him the head of their own counsels ; and themselves to be even in their particular affairs ruled by him ; to take great content in serving him ; to praise him immoderately before those who will be sure to inform him of it ; to exaggerate every small favor received from him ; and to dissemble the injuries . they also are careful to new-name all his vices . covetousnes they call providence ; jealousy , circumspection ; prodigality is generousness , &c. then they compare him with others either of a contrary vice , if the man be hated ; or of the same , if in any reputation . they feign also in themselves the same inclinations , sympathy , sentiments with their patron . and often undervalue themselves in respect of him . they are also apt to praise him for what he hath not done , or extravagantly for what he hath done , glosing and varnishing all miscarriages , &c. and few there are who are not taken even with this one bait . for who is he that values not himself above his deserts , and thinks not all is his due which is given ? in reality , the refusing or accepting of praise rationally and discreetly , is as great a trial of a wise man , as the cupel is of silver . no master esteems a servant , of whom he hath no need ; and that either for his abilities ( of which few masters can judg ) or because he knows his secrets ; this then being the easilier and securer , is that way , which flatterers , and all those who endeavor to make themselves great by unlawful means , chuse to walk in . and of all secrets , they most desire to be privy to his vices , for by that means he becomes obnoxious to them . in doing ill offices these flatterers observe , . to do them seldom . . to tolerate , if not confirm , the praises of him they design upon ; lest they be suspected to have done it out of malice . . to pretend no small or inconsiderable occasion , nor their own concerns , but a public one only , and in defence of their superiors . . to dispose their words so , as they may seem casual and unpremeditated . artis est celare artem ; they endeavor therefore by all means to be accounted sincere and upright persons ; for they see that the fame of being crafty and subtil ( which is the great skill they really pretend to ) much retards , and impedes their businesses . in general conversation therefore none more open and free ; none seeming by their discourse more noble and generous . but their confidence is in simulation and duplicity ; which , because of other mens evil dealing , they pretend is necessary . they often pretend , and endeavor , to be in esteem with the clergy ; especially those who make shew of greatest severity , and holines . and of so great force is the shew of religion , that even an hypocrite is feared and reverenced . hereby also they have considerable advantages ; that they can decry all vices , even those themselves are guilty of ; and can safely asperse those whom they hate or fear ; and unhappy are they , that fall into their hands . . princes , when they have denied a favor , to one that importunately sues for it , are apt to suspect that such a one hates them for the denial : and therefore afterward look not well upon that person . wherefore be not too earnest in your requests . and if your misfortune be to be denied , be sure not to shew such resentment , as he may suspect you intend him any harm . rather seem to be content with any slender shew of reason he gives you ; so you may obtain , if not this , yet some other favor . but if you perceive his mind to be alienated from you , retire betimes ; for a man falling is by every one thrust downwards . besides all the miscarriages and errors will be surely laid upon your shouldiers , notwithstanding all your innocency . do violence to your self rather then not conceal or dissemble the injuries done you by your prince or patron . for should you declare your self unsatisfied , so far would he be from compassionating , or making amends , to , you ; that upon the least occasion he will hate you . finis . errata . pag. . l. . first care . p. . l. . preternatural . p. . l. ult . eradication . p. . l. . in matter . p. . l. . governed learning . p. . l. ult . dele actions . p. . l. . his thrusts . words of advice to young men delivered in two sermons at two conventions of young men, the one decemb. , , the other decemb. , / by thomas vincent ... vincent, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing v estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) words of advice to young men delivered in two sermons at two conventions of young men, the one decemb. , , the other decemb. , / by thomas vincent ... vincent, thomas, - . [ ], p. printed for thomas parkhurst, london : . reproduction of original in bristol public library, bristol, england. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng young men -- conduct of life. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion words of advice to young men. delivered in two sermons at two conventions of young men , the one decemb. . . the other decemb. . . by thomas vincent , sometime minister of maudlins milk-street , london . prov. . . i love them that love me , and those that seek me early shall finde me . psal. . . wherewith shall a young man cleanse his way ? by taking heed thereto according to thy word . london , printed for thomas parkhurst , . to the youth of the city of london . the lord having given me so great room in so many of your hearts , i am the more encouraged to put these few words of advice into your hands : upon your request they were preached in your ears , and it is for your benefit that they are now presented to your eyes . vox audita perit , litera scripta manet . that which you only hear , you may quickly forget , and so the words with the sound perish in the air ; when written , especially printed words abide , and may bring to your remembrance the things which you have heard long ago : but if you would have these words in these sheets abide indeed with you , better than if they were engraven upon a rock , and written with a pen of iron , and point of a diamond , you must get them transcribed and reprinted , i mean upon your hearts . your hearts as yet in a great measure , are a rasa tabula , like a fair table , or white sheet of paper in which little is written ; do not furrow the table with conscience-wounding sins ; do not blot and besmear the paper with the defilements of lust : but get the law of god engraven upon the table of your hearts , and the counsels of the most high given you out of his word written upon the white sheet within you . it is true , the youngest of you are defiled with original sin , and are grown more foul with actual transgressions , which none of you can in whole excuse your selves from , however for the present you may be free from the more gross pollutions of the world , and not arrived to that degree and height of wickedness , which the audacious sinners of this vicious age have attained unto : but if you would get the word written in your hearts , it will both make you clean , and keep you clean , psal. . . wherewith shall a young man cleanse his way ? by taking heed thereto according to thy word . and v. . thy word have i hid in my hear●… , that i may not sin against thee . dear youths , my love is great unto your souls , and my desires are earnest after your salvation ; it rejoyceth my heart to see so many of your faces in my auditory here , it will more rejoyce me , if i may see all those faces in heaven at last ; and truly i hope that many of you will be my crown and glory in the day of our lord jesus christ ; therefore it is that i preach , therefore i have written these words of advice unto you , the chief heads of which are , . that you would seek first the kingdom of god , where alone your chief happiness doth lye , as the end. . that you would seek the righteousness of god , which is in his son , that it might be imputed unto you for your justification , and that it might be imparted unto you for your renovation and sanctification , as the necessary means to attain this end , without which there is no possibility of admittance for you into the kingdom of god. . that ( having obtained grace in the truth of it ) you would labour to grow in grace , and to be strong therein , that you might be enabled both to do and suffer whatever god calleth you unto . . that you would get acquainted with the word of god , and endeavour that it may abide and dwell in you richly , as the choicest of all treasures . . that you would labour to overcome the wicked one , and all his temptations , whereby he would draw you unto sin , especially those sins which in youth you are most inclinable unto . beloved young men , you live in the dregs of times , in a wicked and debauched generation ; take heed of following a multitude to do evil ; save your selves from their sins , as you desire god should save you from their punishments . come out from amongst them , if you cannot in regard of your place , be sure to do it in regard of your course and practice ; refrain too familiar converse with the wicked and profane ; let your companions be such as fear the lord ; walk in the way of good men ; take that course as the most do that seem to be most serious , and to have their faces towards heaven . i have endeavoured to answer and remove the chief prejudices which are raised to discourage and divert from this way : you may safely and confidently venture into it , and walk in it , and you will finde ( whatever the oppositions and discouragements be therein ) the end of it to be peace and happiness . the lord grant that this book may be a means to keep you from sin , and help you forward in the way to heaven , which is the desire and prayer of your faithfull monitor , and dear lover of your souls , t. vincent . words of advice to young men. matth . . . but seek ye first the kingdom of god and his righteousness , and all these things shall be added unto you . these words are part of our saviours sermon upon the mount , in which he spake with so much authority , that the people were astonished at his doctrine , for never man spake as he spake . the subject of this sermon , is many excellent promises , precepts , directions , cautions , exhortations , backed with motives and arguments very needfull for the promotion of holiness in heart and life . . our saviour gives several promises of blessedness both here and hereafter , to quicken his disciples in their endeavours after some choice graces and qualifications of minde , and to incourage them against the outward persecution , which for his sake they might meet withall in the world , chap. . from vers . . to . . he directs them how they should behave themselves as ministers , and his disciples , by the similitudes of salt , light , a city set upon a hill , unto which they had or should have a conformity , from vers . . to v. . . he declares the immutability and purity of the moral law , vindicating it from the corrupt and false glosses of the pharisees , and explaining it in its spiritual reach and meaning . . he warns them against hypocrisie in their religious services , pressing them in their alms , prayers , fasts , to approve the ●…r hearts to god , who seeth in secret , that they might receive an open reward , chap. . from v. . to v. . . he exhorts them to lay up for themselves treasures in heaven , and not to be solicitous about the provisions of this life ; which exhortation he backeth with six arguments . the first is drawn from the safety of heavenly treasures , being removed beyond the reach of rust , and moth , and thies : the second , from the uncertainty of earthly treasures , which are in danger of being corrupted and stoln , v. . : the third from the inconsistency of the true love of god with the over-eager love of things here below , ye cannot love god and mammon , v. . the fourth from the assurance they might have that the lord would , without their carking care , provide as much of these things as he saw needfull for them ; and that by their experience . of gods goodness to themselves in things of a far greater moment , namely , in giving them life which was more than meat , and in giving them bodies which was more than raiment , v. . . of gods goodness to creatures of far l●…ss dignity , namely , his feeding the fowls , and cloathing the lillies , v. . the fifth from their inability to procure these things by their anxious thoughts about them , v. . the sixth , because hereby they did sinfully conform unto the gentil●…s and heathens , v. . and then at last our saviour directs how to obtain these earthly things without such sollicitousness ; namely , by the seeking first of heavenly things , as in the text : but seek ye first the kingdom of god , and his righteousness , and all these things shall be added unto you . in which words there are two parts , . an exhortation , but seek ye first the kingdom of god and his righteousness . . an argument to enforce it , and all these things shall be added unto you . in the exhortation there is , . the duty , seek ye the kingdom of god , and his righteousness . . the season or order , in this word first , seek ye first , &c. in the argument , which is a promise , there is , . the things premised , these things , temporal things , such as food , raiment , and whatever is needfull for the body , whereof our saviour had been speaking . . the fullness of the promise , all these things , nothing shall be wanting . . the manner of conveyance , they shall be added unto you , they shall be cast in as appurtenances and over-plus . sect . i. i shall speak only to the former part of the words , namely , the exhortation , whence we may observe , doct. that it is the great duty of all the children of men to seek first the kingdom and righteousness of god. in handling of which point i shall shew , . what we are to understand by the kingdom and righteousness of god. . what it is to seek this kingdom and righteousness . . what is implyed in this word first . . that all the children of men ought first to seek the kingdom and righteousness of god. . apply . . what are we to understand by the kingdom and righteousness of god. there is a three-fold kingdom of god. . the kingdom of his power , chron. . . thine is the kingdom , o lord , and thou art exalted as head above all. . the kingdom of his grace , luk. . . the kingdom of god is within you . . the kingdom of his glory , joh. . . except a man be born again , he cannot see the kingdom of god. the kingdom of gods power be sure is not here spoken of , some understand hereby the kingdom of his grace : but i rather think , that in this place the kingdom of god is to be taken for the kingdom of his glory , where the chief and perfect happiness of men doth lye , which our saviour would have them to seek , and not be sollicitous about earthly things which are so empty and transitory : and i the rather conceive that it is to be taken for the kingdom of glory , because the kingdom of grace which is the way to glory , is included in the next word , namely , the righteousness of god , as rom. . . the kingdom of god is not meat and drink , but righteousness and peace , &c. there is a twofold righteousness of god , . that righteousness which is imputed to us , whereby we are justified , called the righteousness of god by faith , phil. . . . that righteousness which is wrought in us , begun in regeneration , when we are renewed after the image of god in righteousness and true holiness , eph. . . and in the work of sanctification is more and more increased and augmented , whereby we grow in our spiritual stature , untill we come to a perfect man , to be perfectly righteous , even as christ is righteous . the object then which we are to seek is the kingdom of god , the crown of glory , which god hath layd up for his people , the happiness of heaven as the end ; and the righteousness of god , reconciliation to him , through the imputation of his sons rightcousness ; and conformity to him through the working inherent righteousness in us by the operation of his spirit , as the way to this kingdom , and necessary means to attain this end . . the second thing is to shew what it is to seek the kingdom and righteousness of god : and here two things are implyed , . a diligent enquiry after these things . . a diligent endeavour in the use of means to obtain them . . a diligent enquiry after these things , and that both after the things and after the means ; such as seek after this kingdom and righteousness , they first inform themselves in the nature , worth and need which they have of these things , and then diligently inquire how they may get a part and i●…terest in them : first , they enquire who will shew us the chief good ? we see that the creatures cannot yield us satisfaction , we cannot finde any perfect and compleat happiness upon the earth , where shall we finde it ? and being informed by the word and ordinances that god is the chief good , that his favour is better than life , and that in his righteousness there is the beginning of true happiness , and in his kingdom there is perfection of happiness ; that in his presence there is fulness and eternity of joy and blessedness , and that whilest they remain under the guilt and power of sin , they are under the curse ; and before they obtain his righteousness , and a title to his kingdom , they are in a lost estate , their condition for the present is miserable , and they are exposed every moment to be thrown into the dark and deep dungeon of hell , where they shall be most horribly and eternally tormented ; they further ( being convinced of sin , and awakened with the fear of punishment ) earnestly enquire how they may be delivered from the estate of sin and misery , and be brought into a state of salvation ; as the jaylour , act. . . sirs , what must i do to be saved ? and being told that christ only can save them from sin and wrath to come ; they enquire how they may get an interest in christ , and share in his righteousness ; and being told of the happiness in the zion which is above , they enquire how they may get a title to the kingdom of heaven , and ask the way to zion with their faces thitherward , as the church , jer. . . such as seek the kingdom of god to purpose , they set their faces towards the heavenly jerusalem ; their hearts are set upon it , they are resolved to get it whatever it cost them ; they ask the way not with their faces hell-ward , as some do , but with their faces heaven-ward , being resolv'd to submit to any terms ; to make use of any means so they may obtain it . . seeking after gods kingdom and righteousness , doth imply a diligent endeavour in the use of means ( having found out what means are requisite ) that they may obtain these things . having found the field where the treasure is hid , there they dig that they may possess themselves of the treasure : having found the cabinet where the jewel doth lye , they labour to open the cabinet that they may get the jewel : having found the shop , the market where the oyl is sold , they come to the place and buy : being informed of a scepter of grace held forth , they come and lay hold on it : being informed of a door of mercy , they come and knock , there they will lye , there they will crye , there they will dye , if they perish , they will perish in the use of means : pray , hear , read , meditate , they will use any means , which god hath prescribed in his word , though never so harsh and displeasing to flesh , and cross to their carnal interest : though the use of powerfull means may be hazzardous , though they may endanger liberty , estate , life , they will not flirich and start aside out of gods way to his kingdom whatever enemies and opposition they meet withall therein ; they w●…ll persevere in the way when the sun of persecution shines hot upon them , they will hold on their course whatever the way and weather be , and so by patient continuance in well-doing seek for glory and honour , and immortality , rom. . . if by any means they may attain the possession of this kingdom of god. . the third thing is to shew what is implyed in this word first , seek first the kingdom and righteousness of god. two things , . precedency of time. . precedency of dignity . seek first , that is , before other things . above other things . seek first , that is , timely . chiefly . . seek first the kingdom of god and his righteousness , that is , seek these things timely , before other things ; seek them in the morning of your life , in the spring of your years , in the flower of your youth . read ecclesiastes . . remember now thy creator in the dayes of thy youth , while the evil dayes come not , nor the years draw nigh , when thou shalt say , i have no pleasure in them . remember thy creator , that god that made thee , and who alone can new make thee ; who formed thy body in the womb , and who alone can form christ in thy heart ; who created thy soul , breathing into thee the breath of life , and who alone can create the new man in thee after his image , by breathing into thee his quickening spirit : remember thy creator , who not long since brought thee out of the loathed estate of nothing , and numbred thee amongst his creatures ; and who can bring thee out of the more loathed estate of sin , and number thee amongst his children : remember him , endeavour to know him , how great and good he is , how glorious and gracious ; remember him , minde him who is every where present ; remember him , get a holy awe and dread of him upon thee ; remember him , get an interest in him , and acquaintance with him ; remember him , make choice of him for thy god , and chief good ; seek his favour , seek his kingdom and righteousness : and that now in the dayes of thy youth , in thy first years , when it is not long since thou camest out of his hands ; remember him in thy spring and bloom , before the winter come ; remember him in thy best dayes , b●…fore the evil dayes , and the years of old decrepid age draw nigh , when thy body may be full of diseases , thy bones full of the sins of thy youth , and thy soul full of evil habits , and thou shalt say , i have no pleasure in them ; when god whom thou hast forgot , shall say , i have no pleasure in thee ; and thou shalt say , i have no pleasure in my life ; when thou shalt have neither inward nor outward comfort ; when thy heart shall say concerning riches , honours , and all sensual enjoyments , i have no pleasure in them ; i hoped for good , but i have met with disappointment ; i looked for sweetness and satisfaction , but i am more unsatisfied than before ; that which i formerly took delight in , hath a bitter taste and reflection : my years now are irksome , and tedious , and i can finde no pleasure in them . this was solomons advice to young men to remember their creator in the dayes of their youth , and this is the advice of our saviour a wiser than solomon , to seek first the kingdom of god and his righteousness ; to seek this timely , before other things . . seek first the kingdom of god , and his righteousness , that is chiefly , and above other things . the things of this world may be sought ; but it must be in subordination to the things of gods kingdom : you must make earth to stoop to heaven , and the concernments of the body must give place to the concernments of the soul ; you must let the things of god have the chief of your thoughts and care . . the fourth thing is to shew that all the children of men ought first to seek the kingdom and righteousness of god : all are bound to do it by vertue of the precept in the text , as well as engaged by their own interest . it is for gods glory that they should do it , and it is requisite in order to their own good ; and it is very reasonable for men to obey when god commands nothing but what is in order to their own happiness , which they cannot neglect , but it will be to their ruin and destruction : this duty then lyeth upon every one , to seek gods kingdom and righteousness ; no wealth , honour , dignity , or whatever else this world conceits and flatters can give a supersedeas hereunto ; no condition , calling , temptation , or whatever engagements any may pretend , can excuse from it ; neither the voluptuous inclination of youth , nor the tedious infirmities of old age can be a sufficient dispensation for the neglect of it . the emphasis of the word first i shall reserve to speak to in the word of advice by and by . sect . ii. the improvement i shall make of this doctrine , shall be in two words . . by way of reproof . . by way of advice . use . for reproof of those that seek the kingdom of god and his righteousness last . . that seek these things least . . that seek the kingdom and righteousness of god last ; that make this the last business of their ●…ime , which should be done first ; wh●…n their dayes ●…re stretched out to their full length , then they be●…in to seek after gods kingdom ; in the mean time ●…utting off gods ministers , who warn and call them ●…s felix did paul , untill a more convenient season , act. . . thus like bankrupt debters they crave ●…urther day , untill as job . . they are on a sud●…n clapt up into prison , and lye down with their ●…ones full of the sins of their youth . . that seek the kingdom and righteousness of god least , who seek these things after a sort , but it 〈◊〉 by the by , they do not make it their business ; ●…hat seek , but it is in a slothfull , careless manner , ●…hat seek , but do not strive to enter in at the streight ●…ate , that do not seek heartily , diligently , chiefly ; ●…hat seek the things of the world in the first place , ●…nd the things of gods kingdom afterwards , and as ●…ose things will suit with their secular interests , ●…nd earthly concernments , as if mammon were to 〈◊〉 preferred before god , and earth were of more ●…orth than heaven , and the body more excellent than the soul. i might here both speak of the si●… of those persons , and shew how they dishonour god of the folly of those persons , and shew how they ar●… injurious to themselves . but it is the next word 〈◊〉 chiefly intend . sect . iii. use . of advice , and that to young men , to pu●… in practice the duty of the text , see●… first the kingdom of god , and his righteousness . the chief composition of this auditory at thi●… time being young men , and the occasion of this sermon being the desire of young men ; i shall therefore address my self wholly unto you , that ar●… young . it is a goodly sight to behold so many o●… you come together , to hear something for your soul●… good . i had several texts propounded to my thoughts to speak unto ; this i thought might be a suitable and seasonable as any : your forwardness to hear , maketh me hope you will be forward to obey o that my doctrine might now drop like the dew and that my words of advice out of the word o●… god , might be like the rain falling upon the tende●… grass , which causeth it to spring : let it not be lik●… water falling upon so many rocks , which maket●… no impression ; or like rain upon barren ground which bringeth forth briars and thorns , instead o●… hearbs meet for the masters use ; you know tha●… such ground is nigh unto cursing and burning heb. . . receive then , dear youths , the word of advic●… which i now give you in the name of my lord an●… master , from whose mouth the word did first proceed : seek , first the kingdom and righteousnesse of god. there is a generation of old ones who are going off the stage of the world , and you are comeing on in their room ; ere long they will lie down in the dust , and you not long since did spring out of it ; they are almost come to their journeys end , and you are setting forth on the way ; they are even arrived at the port , and you are now putting forth to sea. it is of the greatest concernment in the world to take and follow good advice at the first , before you are engaged too farr . here therefore i shall put you in minde , that there are two wayes or passages in which all the children of men are travelling ; the one is the way of sin , the other is the path of righteousness : the way of sin is broad , an open , beaten road ; you may easily know it by the multitude of travellers , it is the course of the world . your parents when they bring you into the world , set you down in this way ; and many , yea most of them go before you in it : it appeareth to you the smoothest and fairest way ; it may seem a delightfull way to you at the first , strewed with roses ; such company , such enticements you may have in this way , as may render it most desireable , if you take sense and flesh for your guides and counsellers . but let me warn you before-hand that you walk not in this way , you will quickly finde the pleasur●…s in this way to drop and fade , the flowers will wither , the sun will be clouded , the delights of sin will vanish ; and heavy griefs , and bitter sorrows , and vexation of spirit will succeed , and blot out all the sweet relish you have had of unlawfull enjoyments : you will finde your selves bereaved , and disappointed in that satisfaction and happiness you looked and hoped for it a sinfull course . it is a dangerous way ; there ar●… unseen snares in it , and you will receive secret , bu●… deep and mortal wounds , which are beyond the ar●… of man to cure : it is the way which leadeth to destruction , matth. . . it is the high road to hell thither it will bring you : and if there be some sensual sweetness in the beginning of the way , think what bitterness there will be at the end thereof : think how terrible death will be unto you , after a life of sin : but think how dreadfull the punishment of hell will be when you are let thorow the gate of death , into that place of extream and dreadfull torment . there is another way , namely the path of righteousness , the way of holiness , which is narrow and hath a strait gate ; which you must go thorow , if you would get into it , namely the gate of regeneration . it is a way that is difficult to finde , tedious and irksome at first ; it is a weeping and sorrowfull way at the entrance , few there be that finde it ; most are discouraged by the narrowness and difficulty of it , from putting their feet into it : but it is the way of life , it is the way to the kingdom , it is the way of peace , it is the way of god , it is the way to heaven . the difficulty is chiefly at the first ; the sorrows are mostly in the pangs of the new birth , in conflicting for passage thorow the strait gate ; weepin●… , may endure for a night , but joy cometh in the morning : trouble may be your companion for a while , but peace and sweetness succeed in its room . if you walk steadily , you will finde it to be a way of such pleasure and delight , as you never did finde or can finde in the way of sin : and if there should be clouds and rain , and stormy windes of trouble and temptation in the journey , yet the latter end will be peace ; be sure there will be rest and happiness in the kingdom into which death will convey your souls after they are seperated from your bodies ; there you will finde fullness of joy , and pleasure for evermore . so that you have here life and death set before you ; heaven and hell ; eternal happiness and eternal misery : the latter at the end of the way of sin , and the former at the end of the way of holiness . and which will you choose ? if you will run with the wicked in the same excess of riot , if you will follow the multitude to do evil , if you will walk according to the course of the world , fulfilling the desires of your flesh , and make provision for the satisfaction of its lusts ; you will be found at last in the number of the children of wrath , and the wrath of god will certainly come upon all such children of disobedience : if you will live after the flesh , you shall die , you shall not escape the stroke of eternal death , you cannot avoid the damnation of hell. but if you will turn your feet into the narrow path , and walk in the way of obedience , which is the beginning of wisdom , if you will seek first the kingdom of god , and his righteousness ; you have a promise that god will provide for you whatever is needfull for you of temporal things , and in the end he will give you the eternal inheritance . let me press upon you , dear young men , the advice of the text , to seek first the kingdom and righteousness of god , seek the kingdom of god as the end , and seek the righteousness of god as the way and means . sect . iv. i. first seek the kingdom of god. here is a kingdom proffered to you , not an earthly kingdom , but the kingdom of heaven : here is a crown set before you , not a crown of gold , but that which is infinitely more precious , a crown of glory : as mean as you are , you may be all princes , sons and heirs of the king of heaven , if you will look and seek after it . some youths have aspiring mindes ; like the eagles they sore aloft , and would set their nests among the starrs , as obad. . you cannot aspire to a greater dignity , than to get a title to the kingdom of god ; here you may mount as high as you will in your aim without sin , and attain an eternal habitation , and mansion above the stars , even in the palace of heaven . some young men have covetous desires after the world , and they will spare no labour in seeking after earthly riches , and an inheritance here below : let me entreat you to covet earnestly the b●…st riches ; do not endeavour so much to hoard up riches , as to lay up treas●…res , i mean treasures in heaven , which neither mo●… nor rust can corrupt , nor thieves break thorow and steal , mat. . . get a title to the inheritance which is incorruptible and undefiled , and sadeth not away , which jesus christ hath purchased and prepared . some young men addict themselves to the pleasures of the flesh , they are very jovial and frolick in their youth , walking in the wayes of their heart , and in the sight of their eyes , and very desirous of carnal delights , and sensual satisfactions ; here are delights and pleasures before you of a higher and purer nature , more reall and substantial , more durable and lasting . the way●…s of god are wayes of pleasantness : but oh what joyes are there laid up in store , what delights are there in heaven , in the immediate vision and full fruition of god the chief good o seek the kingdom of god , where there are full and everlasting pleasures . and if you would get a title to this kingdom of god , and at length possession of it , you must , . study the vanity and emptiness of all things here below ; hearken to reason , which will tell you so , because these things are unsuitable , unproportionable , uncertain , of a fading and perishing nature . believe the report of the word concerning the world and all things therein : vanity of vanities saith the preacher , all is vanity , eccl. . . read that book throughout . take the experience of others , who have tryed the world , and after the fullest and most desireable enjoyment of these things , have come off with dissatisfaction . think how dangerous it will be for you to try : let the rocks which others have split themselves upon , be a warning to you to steer your course another way . never look for , never seek happiness in the world ; believe me , it is not there to be found . and therefore do not lay up your treasure on earth . . look into the word , where life and immortality is brought to light ; where the glory and happiness of heaven , and the things which god hath there prepared for them that love him , are in some measure revealed . look into the gospel , which like a prospective-glass will give you some view of the glory which is above ; there you may perceive that heaven is a place of rest , of peace , of light , of joy , of perfect and eternal happiness . by the word you may understand what happiness is prepared for the body , how gloriously that will shine , even like the sun , and be made like christs most beautifull and glorious body at the resurrection : there you may understand what glory will be put upon the soul , what shining garments of holiness it will be cloathed withall , and what joyes of the master it will be filled with . . compare earth and heaven together in the ballance , and see which doth outweigh ; whether the exceeding and eternal weight of glory be not more ponderous , than all the glory and happiness which the world can give , which indeed is not so much as the dust of the ballance to compare with it . and having made diligent enquiry and seriously considered and compared both these , then make your choice ; the time of your youth is the choosing time ; renoun●…e the world , and make choice of this kingdom of god for your portion and inheritance ; and be ●…o tented to stay for your chief happiness till you come forth of the world : take not that for your portion which will so soon be spent ; but choose that which will be both satisfying and everlasting , though you stay some time before you come to the full possession of it . . apply the promises of eternal life , joh. . . this is the promise which he hath promised , even eternal life . titus . . in hope of eternal life , which god that cannot lye , hath promised : build upon these and the like promises , they are a firm footing and ground for faith , which will not fail . . apply your selves unto jesus christ , in whom all the promises are yea and amen , who hath purchased this kingdom , and hath taken possession of it , and alone can give you title and admission . . be earnest for this at the throne of grace , that whatever god giv●…s , he would not deny you his kingdom , that he would not put you off with the world for your portion , that you may not have your good things only in this life ; urge the promises of eternal life , thew him his hand-writing , plead the merit and mediation of his son ; resolve to take no denyal , press in at the door , strive to get in at the strait gate ; endeavour to take heaven by violence ; of which more by and by . . get those qualifications which are needfull to fit you for this kingdom , which are included in this word righteousness : and that is the second thing i would press you unto . ii. if you would seek gods kingdom , so as to obtain , you must also seek gods right●…ousness . seek imputed righteousness ; the guilt of sin must be removed before it is possible for any to have admission into the kingdom of god. you all are guilty of sin , god is offended , his justice must be satisfied , you are insufficient , being finite ; christ hath made it in your stead , his righteousness is perfect , there must be an imputation hereof unto you , if you would obtain remission of sins , and an inheritance among the people of god. your salvation doth depend upon your application of christs righteousness ; study your need , get conviction of sin , consider your danger whiles●… under guilt , understand the intent of christs sufferings , acquaint your self with the tenour of the covenant of grace . and. c●…rist being held forth to you , lay hold on him by faith , his righteousness being intended for you , and proffered unto you , make application of it ; cloathe your selves with it by faith , and therein appear with confidence before god , pleading for pardon and acceptation . . seek imparted righteousness : imputed righteousness is necessary to entitle you to gods kingdom , imparted righteousness is necessary to qualifie and prepare you for gods kingdom . this righteousness here is imperfect , and cannot be the causa regnandi , the cause of reigning , yet it is via ad regnum , the way to the kingdom . this righteousness is begun in regeneration , and further increased in sanctification , as hath been said . . you must be regenerate , born again , if ever you would see the kingdom of god , john . . old things must pass away , and all things must become new , cor. . . as a man must be born before he can possess an earthly inheritance , so a man must be new-born before he can possess the heavenly inheritance . first you must be children before you can be heirs of god ; you must be children by adoption , and you must be children by regeneration . labour then after a gracious change in your heart , see your need of it , apply your selves to god for it ; beg earnestly that he would by his spirit be pleased to effect it ; put your selves under the influence of the word , be ready to yield to the movings and strivings of the spirit . . having shot the gulph , passed thorow the strait gate of regeneration , and obtained the beginning of the work of grace , you must endeavour after sanctification , that you may grow up in holiness . you must by the spirit mortifie the deeds of the body , and cleanse your selves from all filthiness both of flesh and spirit , perfecting holiness in the fear of god ; and hereby you will be made meet to be made partakers of the inheritance of the saints in light ; and an entrance will be administred unto you most assuredly into the kingdom of god , cor. . . col. . . pet. . . sect . v. having thus given you advice as to the thing , to seek the kingdom and righteousness of god , i shall now further advise and exhort you to seek first this kingdom and righteousness . . seek first , that is , timely , and before other things . . seek first , that is , chiefly , and above other things . . seek first the kingdom and righteousness of god , that is timely and before other things . do it now in the time of your youth , in the morning of your life , so soon as reason doth begin to d●…wn . here i shall give you three motives to stirre you up to do this in the time of your youth . consider that the time of youth is . the most acceptable time . . the most seasonable time . . the most safe time . . the time of youth is the most acceptable time , cor. . . the apostle speaketh of the day of the gospel , and i may speak it of the day of youth : behold now is the acceptable time , behold , now is the day of salvation . any part of the day may be acceptable ; be sure the beginning of the day is most acceptable . god is best pleased with young ones who seek the things which belong to his kingdom , and their salvation ; that dedicate themselves to his service betimes , before sathan and the world have ravished their virgin-affections . under the law god required the first-fruits and first-born for sacrifice , and under the gospel god requireth the first-fruits and first-born of our time , and thoughts , and affections : the first-fruits under the law were to be mingled with oyl and frankincense , which gave forth a sweet savour , lev. . . when you devote the first of your time , and parts , and strength to god , this is a sweet savour to him . god taketh especial notice of , and is exceedingly pleased with ea ly seekers , and timely services . jer. . . i remember the kindness of thy youth , and the love of thy espousals ; and cant. . . we read of christ , going down into the garden of the church , to see if the pomegranates budded ; the buddings and blossoms of youth are sweet and pleasing to chr●…st : the youngest disciple was christs beloved disciple . it is recorded for the commendation of josiah , that he did that which was right in the sight of god when he was but eight years old , king. . . and of timothy , that from a childe he had known the holy scriptures , whereby he became wise unto salvation , tim. . . none are like to bring so much glory to god , as those that s●…ek his kingdom and righteousness in their youth ; and therefore this time is the most acceptable time . . the grace of young persons is most conspicuous ; it is like the morning-blush , like the first opening of the rose , like a diamond set in a ring of gold ; early grace hath a sweet fragrancy , and glorious lustre in it : the beauty of it doth then most shine , and the power of it doth then most appear , when young ones do deny themselves , and take up the cross , and bear the yoak in their youth ; when young ones do deafen their ears against all enticements unto pleasing sins , and break thorow the temptatious they meet withall , and with full purpose of heart stick close unto god. this doth shew the power of grace , and tendeth much to gods glory . . the time of young ones is longest which they have to glorifie god ; when they seek and serve god betimes , they may not only escape many pollutions in the world wherewith other youths are defiled , to the dishonour of god , and the wounding of their own consciences ; but they may bring much glory to god in their generations . god hath work enough to employ them in ( all tending to his glory and their good ) thorowout the whole day of their lives , though they should begin in the morning so soon as they can see , and work a whole and long summers day , untill the night and darkness of old decrepid years . i might instance in some of the works they are to be employed in ; they have a pardon to sue out , evidences to clear , corruptions to mortifie , graces to get and improve , a treasure to lay up , temptations to resist , relations to fill ; so many duties to perform to god , to man : they may finde more work than time ; eternity-work is begun in this life . now look , as a master who driveth a great trade , is best pleased with those servants who rise most early , and are most diligent in his business ; so god who hath so much work for his people , is best pleased with young persons , who seek him early and diligently . . the strength of young persons to serve god with , is the greatest . joh. . . i have written unto you young men , because you are strong . marvellous is the strength and power of grace in some young ones , who have been sanctified betimes , whereby they have been enabled to do him some notable service in the world . in youth , as the body is most strong and active , so the soul is most vigorous and lively , and ther●…fore most fit to be employed by the lord. se●…k then gods kingdom and righteousness in the time of youth , because this is the most acceptable time , god is best pleased therewith . . the time of youth is the most seasonable time . there is a time for all things , saith solomon , eccl. . . the time of youth is the most s●…asonable time to seek the kingdom of god. there are four things requisite in seeking gods kingdom to all such as would obtain it . . the breaking of the heart for sin . . the breaking of the heart from sin . . the opening of the heart to christ. . the furnishing of the heart with grace . the time of youth is most seasonable for all . . you must get your heart broken for sin , if ever you would enter into the kingdom of heaven ; you must mourn for sin here , or weep for sin for ever ; you must sowe in tears , if you would reap in joy . the time of youth is most seasonable for this ; your sorrow is like to be loss heavy , and more kindly : the heart hath a natural hardness , but if it hath got a contracted hardness , it will with more difficulty be broken , if ever it be broken : custom in sin will take away sense of sin ; and if you continue in the practice of sin , you will feel a senselesness and stupidity grow upon your spirit ; and conscience more tender and timorous at first , by degrees will grow feared as with a hot iron , and be past feeling . bring your hearts therefore now under the hammer of the word , that they may be broken ; the longer you deferre , the harder you will finde it to repent . . you must get your hearts broken from sin ; you must turn from your evil wayes , otherwise iniquity will be your ruine . the longer you continue in sin , the harder it will be to leave sin ; custom will be a second nature to you ; the changing whereof will be like changing the skin of the aethiopian , and taking away the spots of the leopard . when sin is rooted and riveted in you , if so be you should turn from it , it will be with unexpressible tearings , and divulsions of spirit . it is a hard thing to irradicate old habits , which at first in the tender years may be done with more ease : therefore , dear young ones , labour to get sin rooted out of your hearts betimes . get sin mortified before it hath got too much life and strength ; oppose sin before it hath got too much head and power , which you may do with more facility and success . . you must open your hearts and give entertainment unto christ , if you ever expect to have the gate of heaven opened unto you , and to be entertained by christ in his kingdom . such as shut the door of their hearts against christ when they are young , will finde ( if christ doth not withdraw , and leave knocking ) that the door will be faster bolted and barred within against him ; the longer you hold it out , the more will sathan strengthen the fort against christ , and more easily beat off whatever assaults are made upon you by the word and spirit . christ will come in most willingly to them that open to him presently ; and the match will quickly be made up , if in youth you hearken to the motion . let me beseech you , therefore , my dearly beloved young ones , to open the door to christ without any further delay ; by me he standeth now and knocketh for entertainment ; what answer shall i return , that you have harboured lusts there , where his lodging should be , and would not part with them ? that you put me off till a further day , untill you had a little longer tasted the sweets of sin : o take heed of such carriage of heart towards christ , qui non est hodie , cras minus aptus erit , if you be not willing to open to christ now , you will be more unwilling to morrow : do it then presently ; may i be instrumental to joyn the lord jesus christ and you together in marriage ; receive him into your hearts , and accept of him , to love , honour , and obey him , and do it heartily and resolvedly , and he is yours . . you must get your hearts furnished with grace , if ever you hope to share in the glory of gods kingdom . grace is glory in the seed , and glory is grace in the flower ; grace is glory in the root , glory is grace in the fruit ; grace is glory in the first-fruits , glory is grace in the harvest : you must get the seed sown , the root planted , or no flower , no fruit , no harvest is to be expected ; you must get the kingdom of gods grace within you , luk. . . if ever you would be admitted into the kingdom of his glory . and the time of youth is the most seasonable time for the getting of grace ; no time like the spring for setting of this plant of grace in the heart ; in the youth the heart is more plyable , and like the yielding wax more ready to receive the impressions of the spirit . . the time of youth is the most safe time . if you make it your first care to seek the kingdom and righteousness of god , you are most likely to finde and be successefull ; but if you make delayes , you run your selves upon great uncertainties : there is danger that you will never obtain , if you do not seek whilest you are young . the danger lyeth in three respects : in respect of . the uncertainty of life . . the uncertainty of the means . . the uncertainty of gods working by the means . . in respect of the uncertainty of life ; no age ●…s secure , and fenced against the arrowes of death : some flowers are nipped in the bud ; some springs run into the sea so soon as they arise ; the thred of life in some is quickly cut , and the candle blown ●…ut within a while after it is lighted . you may dye whilest you are young , and if you do not seek gods kingdom and righteousness now , you may not have ●…ime to seek these things at all . . your danger is in respect of the uncertainty of the means of grace : you have now means and opportunities of seeking , hereafter you may be deprived of the means , if you be not deprived of your lives . you have calls now , hereafter you may be placed where you shall be out of call : you now are planted in a fruitfull soil , where the sun shines , and the dews of the word do fall ; if you remain fruitless god may remove you out of his garden , or he may withhold the dews , and cause the sun to retreat into a cloud : he may either take away the means of grace from you , or take away you from the means ; and if you do not seek and obtain whilest you enjoy the means , are you like to do it when you are deprived ? . your danger is in respect of the uncertainty of gods working by the means , though he should continue them unto you ; the winde blowes where and when it listeth . in youth you may feel the sweet breath of the spirit moving upon your hearts ; if you do not hoist up sail when you have a fair wind , possibly you may never have such a winde again as long as you live , god may swear in his wrath that his spirit shall no longer strive with you , god calleth upon you when you are young , if you refuse , you may hereafter call , and cry , and seek , and knock , and not be heard or answered , and the door be shut up against you for ever . see prov. . . to the . mic. . . zacb. . , , . we read of esau's weeping for the blessing to no purpose ; and the foolish virgins going to buy oyl when it was too late ; and our saviour telling jerusalem , that their day was spent , and the things which belonged to their peace were hid from their eyes . there are many that neglect the things of gods kingdom when they are young , that have their day of grace set upon them , before their lives be half spent ; god doth leave off calling , and the spirit doth leave off working , and they are given up to a judiciall hardness , as act. . , . the time of youth then is the most safe time . hearken then , o ye young men , and be perswaded in this your day to minde the things which belong unto your peace , and to seek . gods kingdom and righteousness . seek this first , that is timely , before other things , and that you may seek so as to obtain . sect . vi. . you must seek gods kingdom and righteousness first , that is chiefly and above other things . these things must have the chief of your study , and care , and labour ; you must make it your business , and look upon it as your chief business ; if business about the world have more of your time , because of your engagements in your particular callings , yet this should have more of your care and heart . better miscarry in any business than in this business ; better miss of an estate , than miss of gods kingdom ; better be a poor begger than remain a guilty sinner ; better the body be cloathed with rags , than the soul be without the white robes of christs righteousness ; better the body were starved , than to have the soul damned ; the greatest poverty and misery in this life which can befall you , is not to be compared with the eternal misery of hell , which in the neglect of the duty of the text you cannot escape . and suppose you should gain the whole world , what is that in comparison with the gain of the crown of glory ? what is earthly riches compared with heavenly treasures ? . the worth then of gods kingdom , which is an inheritance beyond any purchase , except that of the blood of christ ; and the excellency of this righteousness , which when it is imputed , doth bring with it pardon of sin , the favour of god , the peace of conscience , and sometimes the unspeakable joyes of the holy ghost , which the whole world were you possessed with it could not procure : where this righteousness is imparted , it doth include all the graces of the spirit , which are the choicest jewels , the chiefest ornaments , the best riches , the least measure of which is of more worth than ten thousand worlds , and will stand you in more stead in a dying hour , and be of only signification and advantage when you come forth of the body , and appear ( naked , stripped , quite naked and bereaved of all earthly enjoyments ) before the judgement-seat of god ; i say , the worth and excellency of gods kingdom and righteousness should move you to seek after it above all other things . . the necessity of this kingdom and righteousness should further stirr you up to employ herein your chief care . it is the unum necessarium , the one thing necessary ; other things you may have , and you may be without , but you must have a title to gods kingdom , or else you cannot be happy ; you must have gods righteousness imputed and imparted , or else the guilt of sin will remain , and you will continue servants and slaves to sin , and cannot escape the punishment of sin , the dreadfull and eternal punishment of sin in hell. there is a necessity of the thing , and there is a necessity of seeking it chiefly , or else you are not like to obtain ; especially if you consider , . the difficulty of obtaining ; it is no easie thing to get to heaven ; you must labour if you would enter into this rest , heb. . . you must strive if you would enter in at the strait gate , because many shall seek to enter in , and shall not be able , luk. . . you must take the kingdom of heaven by violence , if you would take it at all , matb . . . not as if there were opposition from within , for god is willing to entertain you , the lord jesus is ready to set open the door before you , the spirit is ready to help you ; but there is opposition about the walls ( as it were ) of the place ; sathan he buildeth forts and strong holds , and casteth forth his fiery darts , to drive you off , when you make any attempt this way : you will meet with opposition from the devil and the world , and chiefly from within your selves , when you do in good earnest set your faces towards heaven ; therefore you had need labour and strive , and make it your chief care and business to get into this kingdom . you are in a sea as it were , where there are waves of trouble beating upon you , a tide of inward corruptions working against you , and a boisterous winde of temptation to carry you back ; you had need to row hard , if you will get to the haven . you are travelling in the narrow path , where there are many by-paths , and many enemies to oppose you ; you had need look well to your way , to get on the spiritual armour , and fight the good fight of faith , if you would obtain the crown at the end of your way , and at last lay hold on eternal life . to conclude , let me exhort you so to seek that you may finde , so to run that you may obtain , so to fight that you may overcome , that after all your travail and pains you may sit down with abraham , isaac , and jacob , in the kingdom of god. joh . . part of the verse . i have written unto you young men , because ye are strong ; and the word of god abideth in you ; and you have overcome the wickea one . the author , or penman which was employed in writing this epistle , was john the beloved disciple . the chief subject of this epistle , or duty which herein he exhorteth unto , is love , love to god , and love one to another . the persons to whom he writes this epistle are all believers in the general , and particularly according to the three ages of men , he dedicateth his epistle unto fathers , unto little children , and unto young men. the text may be termed young mens epistle : i have written unto you young men , because ye are strong , and the word of god abideth in you ; and ye have overcome the wicked one . where the apostle doth give three elogiums or commendations of these young men , . that they were strong , . that the word of god did abide in them . . that they had overcome the wicked one . to observe doctrines and prosecute them , might require too much time and room , and not be altogether so profitable : i shall choose rather to spend my whole discourse in a use of exhortation drawn from the text unto you young men , who have called me hither to preach unto you this day : and what the apostle doth write of these young men in the text by way of commendation , i shall commend unto you by way of exhortation . there are three great duties which i from this place exhort all you young men unto : . labour to be strong . . labour that the word of god may abide in you . . labour to overcome the wicked one . . young men labour to be strong . and here i shall shew . in what ye should be strong . . to what . in whom ( . ) in what ye should be strong . in generall , labour to be strong in grace : read the exhortation of the apostle unto his son timothy , tim. . . thou therefore my son be strong in the grace which is in christ jesus . labour whilest you are young to get grace ; above all gettings to gain this riches which is of far more value than all earthly treasures ; some of you are of one trade , and some of another , and you endeavour to get an estate hereby ; let me advise you all to trade for grace , which will be an estate it self during your abode here , and will be the earnest to you of an inheritance in the kingdom of heaven hereafter : labour to get grace in the truth of it ; take heed that you be not mistaken , and deceive your selves with dross and brass in stead of true gold , i mean with counterfeit instead of true grace : and labour to get grace in the strength ofit ; grace is strong in it self ; it can do more than all the wisdom and learning in the world ; let it be strong in you ; the fountain is in christ , let the stream be in you ; in him is the ocean , labour that as full and strong tides as may be , may flow from him into your hearts . let the habits of grace be deeply and strongly rooted in you , and live in the powerfull exercise of those habits . particularly labour for strength . of faith. . of love. . of desire . . of hope . . of joy. . young men , labour for strength of faith : some of you have strong bodies , others have strong memories , others have strong fancies ; labour all of you to get a strong faith . faith is an excellent grace , it is more precious than gold , pet. . . labour to get faith , and a strong faith . abraham was strong in faith , and hereby he brought glory to god , rom. . . shew your selves to be children of faithfull abraham , by getting such a faith as he had for kinde , and such a faith as he had for measure ; this will be for gods glory and for your honour . let your faith have a strong bottom , a firm and sure footing ; build it not upon the sand , or earth , much less upon the waters , but build it upon the rock , upon the lord jesus christ , who is the rock of ages ; build it upon the foundation of the prophets and apostles , jesus christ being the chief corner-stone ; build it upon the word of god in the scriptures , and build it upon christ who is held forth in the word . let your faith have a strong bottom , and let your faith put forth it self in strong actings ; let your assent be strong unto divine truths ; and let your recumbance be strong upon christ and the promises of the gospel . get a strong eye of faith to discern those spiritual objects which cannot be seen with the eye of sense , to look upward to god , and the glory which is about his throne , to look downward to hell , and the torments which the damned do there endure for sin , to look forward to the coming of christ , and the general judgement of the world at his appearance ; and get a strong hand of faith to lay fast hold on christ , to apply his righteousness for the remission of sin , and to receive his spirit for the cleansing you from filthiness , and perfecting holiness which is begun in you . let your trust and confidence be strong in god through his son : young men are apt to be too credulous , too ready to believe and put confidence in men , when the scripture telleth us , that all men are lyars , if not actually so , yet they may be so , and the most are so ; young ones before they have tryed the world are apt to trust in men , old ones that are more experienced , are more cautious ; but you cannot put too much confidence in god ; he cannot lye , he never deceived any , he never will fail them that put their trust in him . some trust in chariots , and some in horses , but let your trust be in the lord ; some trust in princes and great persons , others in hosts and strong forces , most in arms of flesh , which are weak , and cannot give that help as is expected ; but let your confidence be in the name of the lord , who is a shield and buckler , and present help to his people in the time of trouble ; whose name is a strong . tower into which the righteous may flye and be safe , in times of the greatest danger , prov. . . be strong in faith , according to the strength of this grace , all your other graces will receive strength , faith being the nurse of them all . . young men , labour for strong love. in the time of youth affections do spring , and they put forth themselves with more strength and vigour than in the cold winter of old age : dear youths , endeavour that your affections may be directed to the right objects , that you may not defile your affections with fin , nor debase your affections with the world ; that you may not by misplacing your love , lose your love , and with the loss of your love , lose your souls and your happiness . you may love , and that with the greatest strength you have a capacity for , and it is your duty to be strong in love , but then let it be carryed forth in this order , . to god , . to one another . . be strong in love to god ; your hearts now will settle upon something ; they will work some way ; if they do not work upward , they will work downward ; if they be not placed upon god , they will be placed upon the creature . you have now many suitors for your love ; all the sensitive alluring objects which are about you would entice and ravish your hearts ; but these things if they seem fair , will wither and prove deceitfull , they are unworthy of your love . give me leave to be a suitor for your love ; let me beg your love for god and his dear son. this is the first and great commandement , to love the lord your god with all your heart , with all your soul , and with all your minde , matth. . , . god commandeth you to love him , it is your duty ; god alloweth you to love him , it is your priviledge ; god doth chiefly require your love ; my son , give me thy heart . if you give any thing , every thing you have besides , and keep back your heart , it will not be accepted : and god doth best deserve your love ; he is the most suitable object for your love ; other objects will debase your love , god will ennoble and dignifie your love : you cannot bestow your love better ; none so amiable as god , especially as he represents himself in his son : if you look for greatness , he is the most great and glorious majesty of heaven and earth : if you look for power , he is omnipotent , hath done , and can do whatever he pleaseth : if wisdom hath a beauty in it in your esteem , his understanding and wisdom is infinite : if truth , faithfulness , mercy , goodness be amiable in your eyes , he is truth it self , and cannot lye ; he is full of mercy and kindness , he hath most tender bowels , he hath riches and treasures of grace and goodness : if love be an attractive of love , his love is beyond comparison , beyond conception ; there is a heighth in his love which cannot be reached ; a depth in his love which cannot be fathomed ; a breadth and length in his love , which cannot be comprehended ; his love is first , without any beginning ; his love is free , without our deserving ; his love is constant , without any changing ; his love is eternal , without any ending : he is most lovely , this should draw forth your love much ; he is most loving , this should draw forth your love more ; he is love it self , j●…h . . . god is love , not only hath love , but is love ; he is all beauty and sweetness , all goodness and kindness , all bowels and love , o what an incentive should this be to your love ! whither are your hearts wandring ? o gather in all your scattcred affections , and fix them upon this most beautiful object ! place your love upon god now , before it be too far engaged to something else , from whence it may be very difficult to withdraw ; love him with all your heart ; love him truly , and love him strongly ; love him sincerely , and love him servently ; love him supreamly , and love him constantly ; let the fire of your love ascend to him , as to its sphere ; let the stream of your love run to him , and lose it self in the ocean of his goodness , where alone it can finde suitableness and satisfaction ; here you may bathe your selves without fear of drowning ; here you may expatiate without fear of exceeding ; here you can never transgress the bounds of love ; love him strongly whom you can never love too strongly . be strong in love one to another ; you may love one another , and you ought to love one another ; love is the summ of the law , the first table is fulfilled in love to god ; the second table is fulfilled in love to your neighbour . see how the apostle expresseth it , kom . . , , . owe na man any thing , but to love one another ; for be that loveth another hath fulfilled the law. for this , thou shalt not commit adultery : thou shalt not kill : thou shalt not steal : thou shalt not bear false witness : and if there be any other commandment , it is briefly comprehended in this saying , thou shalt love thy neighbour as thy self . love worketh no ill to his neighbour , therefore love is the fulfilling of the law. there is a common love which you should bear to all , even to the wicked and your enemies , which should not only with-hold you from offering any injury unto them , or rendring evil for evil ; but also should put you upon doing good offices for them in reference to their reputation , estate , relations , bodies , as the lord doth put opportunities into your hands , and they stand in need of your help : you should be pitiful towards the worst in their distress ; if your enemy hunger , you should feed him ; if he thirst , give him drink : you should bless them that curse and revile you ; do good unto them that hate you ; pray for them that despightfully use you and persecute you : you should be loving and courteous in your converse and behaviour towards all men ; you should grieve at their afflictions , rejoyce in their good , and be glad of occasions wherein you may sh●…w a real affection to them you have acquaintance with ; chiefly you should express your love to their souls in your prayers , friendly admonitions , hearty counsels ; you should endeavor to awaken them , whom you see sleeping on the brink of the bottomless pit ; to reduce them that are hastening in the broad way of sin towards their own destruction ; you should use arguments with them to leave their sins , and to close with jesus christ ; especially if any of your relations and ●…eer friends in whom you have interest , be in a state of nature , you should use all possible endeavours to perswade them to draw in the easie yoke of christ with your selves : thus you must love all strongly : ●…ut you must love them that bear the image of god ●…pon them , that love and fear the lord most strong●…y : your love to the brethren must be unfeigued , ●…are and fervent , as the apostle directs , pet. . . this will be an evidence to you that you are d●…sciples ●…f christ , joh. . . by this shall all men know , much ●…ore may yourselves know , that ye are my disciples , ●…ye love one another . this will be an evidence that ye are passed from death to life , john . . we know that we are passed from death to life , because we love the brethren . this will be an evidence that ye are born of god , and have a true knowledge of him , joh. . , . beloved , let us love one another , for love is of god ; and every one that loveth is born of god , and knoweth god ; he that loveth not , knoweth not god , for god is love . you should mingle your converse with gods people , with hearty and fervent love , which will be pleasing to god , sweet to your own spirit , and advantagious to them you converse withall : you should be made up of love and kindness ; pass by injuries , bear reproaches , cover infirmities , sympathize with sorrows , relieve necessities , joy in the good of others as if your own , and be ready to do good to all , especially to them who are of the houshold of faith . this is the second grace you should abound in , namely , the grace of love. . young men , labour for strong desires ; not after riches , and honours , and pleasures , and friends , though these things in their place , and order , and measure , may be desired ; but if they be desired chiefly , if they be desired too strongly , the fruit will be , not the looked for good and satisfaction , but disappoint and vexation to your selves , besides the displeasing of god hereby : but let your desires follow your love ; let them be carried forth chiefly , and most strongly towards god , and the things which concern his kingdom and glory , your own peace and salvation . because you lie under the guilt and power of sin without a christ , labour in the first place af●…er strong , earn●…st , thirsting desires after jesus christ and his righteousness , that you may have your sins pardoned , and hearts renewed : cry out , none but christ , none but christ ; give us a saviour , or else we are lost ; give us christ , or else we die and perish eternally : let your strong wishes be , o that we had an interest in christ ! o that our hearts were united and joyned to christ ! o for a drop of his blood to sprinkle our consciences ! o that he would undertake for us ! that he would be our advocate to plead for us , and reconcile us unto the father ! let your prayers be , lord , thou hast given thy son for us , give thy son to us ; thou holdest forth thy son , help us to lay hold on him ; thou callest us to thy son by thy word , draw us to thy son by thy spirit ; thou hast put thy son to death for sin , and accepted of the sacrifice which he hath offered , o that our sins might be forgiven upon his account ! let your desires go forth strongly after the favour of god ; there are many that say , who will shew us any good ! lord , shew us thy face ! lord lift up the light of thy countenance upon us ! desire earnestly with david , the presence and communion with god in his ordinances , as psal. . . one thing have i desired of the lord , that will i seek after , to dwell in the house of the lord all the daies of my life , to behold the beauty of the lord , &c. and psal. . , . as the hart panteth after the water-brooks , so panteth my soul after thee o god ; my soul thirsteth for god , for the living god , when shall i come and appear before god! many young men have earnest desires after the company of their friends , that are of pleasant conversation ; let your desires be carried forth most earnestly after the company and communion with god in his ordinances , wherein the chiefest pleasure is to be found : therefore prize and desire ordinances for the sake of god ; because they are the means of bringing you and god together ; of joyning your hearts unto the chief good ; and if you desire the company of men , let it be the company of gods children , who are the excellent of the earth . labour for strong desires after the image of god , that you may be holy as he is holy ; after conformity to christ , in his death by dying to sin , and readiness to suffer for his sake ; in his resurrection , by your newness of life : let your d●…sires be strong after the spirit , that he might be given to you , and abide in you ; desire every grace of the spirit in the highest measure , and content not your selves with any degree ; desire the comforts of the spirit , the joyes of the holy ghost ; desire strength for every duty , that you might be made use of to glorifie god in your generation ; that you might be kept from sin , rather than from any evil ; that you might be made victorious over all your spiritual enemies ; especially let your desires be carried forth with the greatest strength after the crown of glory , the undefiled and never-fading inheritance in heav●…n , after the beatifical vision , and full fruition of god in the new jerusalem ; the perfection of holiness and happiness which is reserved for hereafter ; the fulness and eternity of joy in gods glorious presence ; and desire the hastening of christs second appearance , that he would come quickly and put you into the possession of that inheritance which he hath purchased and prepared for you . . young men , labour for strong hope . young men usually are big with hope and expectation of some great things in the world ; they hope for such an ●…state , and then that they shall be content ; such de●…ights and sensual enjoyments , and then they shall be ●…appy , and satisfied ; but they that are elder , and have ●…ad greatest experience , finde the world , and all ●…hings in it , to be empty and vain , and their hopes ●…ave been frustrated : however , being unacquainted ●…ith higher things , their hearts are still most irra●…ionally set upon the world ; but i would exhort ●…ou young men to have higher hopes than world●…ings , and let your hopes be strong . do not hope for ●…ch in the creature , it hath not what you hope for , ●…ut let your hope be in god , let your expectation be ●…rom him only : do not hope for much here below ; ●…his is not the place of your rest and happiness ; but ●…et your great hopes be of things above ; as your ●…esires should be strong after them , so your hopes ●…hould be strong of them . hypocrites have some ●…ind of hopes , but they are thin weak hopes ; like ●…he spiders web , job . . which is easily torn in ●…ieces by the wind ; the wind of affliction doth rend ●…he hopes of hypocrites from them ; they have hopes , ●…ut such as quickly perish and are cut off , job . . they are like the giving up the ghost , job . . when they give up the ghost , their hopes give up ●…he ghost ; they and their hopes perish together , be●…ause they are groundless and presumptuous . labour ●…herefore for a strong hope ; such a hope as is well grounded , which will end in fruition , and never in disappointment , and make ashamed . let the object of your hopes be god , and the things which are above ; and let the bottom , the foundation of your ●…opes , be those two immutable things the apostle ●…peaketh of , heb. . , , , . wherein god willing more abundantly to shew unto the heirs of promise , the immutability of his counsel , confirmed it by an oatb ; that by two immutable things in which it was impossible for god to lie , we might have a strong consolation , who have fled for refuge to lay hold upon the hope set before us ; which hope we have , as an anchor of the soul , both sure and stedfast , and which entreth into that within the vail , whither the fore-runner is for us entred . the two immutable things which are the foundation of our hope , are gods promise , and gods oath ; his promise , this is the promise which he hath promised , even eternal life , job . . . his oath which he sware by himself to abraham , and in him to all his children : surely blessing , i will bless thee , heb. . , . which doth include eternal blessedness . god who cannot lye giveth his promise and his oath : god who can do whatever he will , and will do whatever he hath promised ; here is a good ground for your hope to build upon ; let your hope be strong , let it be a strong anchor to your soul , sure and stedfast ; and that it may be so , it must not be cast downwards , like those of ships , which are cast to the bottom of the waters ; but they must be cast upwards into heaven , into that within the vail , whither the lord jesus christ the fore-runner is for us entred to prepare mansions for us . let your hope of heaven be strong and lively . . young men , labour for strong joy ; if your hopes be strong , and well grounded , you may thence have strong consolation , heb. . , that which discourageth many young men and women from putting their feet into the waies of god , is the apprehensions which they have , that should they engage in this way , they must bid farewell to all mirth and chearfulness , to all delights and pleasures , and make tears and sorrows their companions , which they are loth to do at least too soon , whatever necessity they see there is of being religious : whereas , although grief and sorrow be needful to sinners at their first engagement in the waies of god , to imbitter sin , and prepare them for the more ready closure with jesus christ ; and a mixture of sorrow is needful after , because of the mixture of sin in their lives , and the better to ballance and temper the spirit ; yet the lord doth call his people to higher delights and pleasures in his waies , than can be found in the waies of sin . god doth not require that his people should lay aside all delights , but change their sinful delights for those that are spiritual and heavenly : god giveth them leave to rejoyce , and he commandeth them to rejoyce ; not in waies of sin , he forbiddeth the pleasures of sin , which are but for a season ; not excessively in the creature ( though moderately and subordinately they may ) but they may and ought to rejoyce in himself . read what solomon saith to young men , eccles. . . rej●…yce o young man in thy youth , and let thine heart cheer thee in the daies of thy youth , and walk in the waies of thine heart ; and in the sight of thine eyes ; but know that for all these things god will bring thee into judgement . young men , you may rejoyce and be cheerful in your youthful daies , but if your joyes be in the waies of your heart , and in the sight of your eyes ; if your joyes be in the waies of sin , in the lust of the flesh , and lust of the eyes , if it be in satisfying the desires of your flesh , and pleasing your senses unto the dishonour and displeasing of god ; know , that god will bring you into judgement , and then all your sinful , sensual delights wil be turned into bitterness and terrour ; but you may be cheerful in the waies of god ; and if you are reconciled unto god through his son , and have an interest in his favour ; if you are renewed after his image , and have a title to his kingdom ; you have reason to rejoyce more than any wicked persons in their greatest outward prosperity . shall the slaves of satan rejoyce , and have not the children of god more grounds ? shall the wicked rejoyce that are dancing upon the brink of hell , and are ready every moment to tumble into the burning lake ? and should not you rejoyce that are come to the borders of the heavenly canaan , and live in hopes of the glory of the new jerusalem ? rejoyce in the lord continually , phil. . . rejoyce in the lord alwaies , and again i say rejoyce . and rejoyce in the lord greatly : strong joy will be your strength , it will be a means to quicken all your affections towards god , and make you shine brightly in the sphere where the lord hath placed you . thus i have shewed in what you should be strong . sect . ii. ( . ) the second thing is to shew to what you should be strong . there are four things unto which you should labour to be strong . . to do . . to suffer . . to fight . . to die . . young men , labour for strength to do ; you have many things to do , great things to do , necessary things to do , and difficult things to do . i am not now speaking of the works of your particular callings which require strength of body ; but i am speaking of the works of your general calling , as christians , which do more immediately concern gods glory , and your own salvation ; such as treasuring up a stock of saving truths ; making your peace with god ; getting your hearts broken for sin ; closing with , and living by faith upon jesus christ ; getting your hearts furnished with every grace ; living in the powerful exercise of it ; denying your selves ; mortifying the deeds of the body ; laying out your selves , time and talents for the glory of your master ; standing daily upon your watch ; improving the means of grace ; worshipping god , and seeking him diligently in publick , family , closet ; making it your business to be religious ; laying up your treasure in heaven ; and labouring to get your heart more loosened from ●…hings below , and raised and fixed upon things above ; ●…hese , and the like things , are the works which the lord requireth of you all ; all other employments are of an inferiour nature : these things you must do ●…ere , or you will not have opportunity for them ●…ereafter : these things you must do , or you are unone for ever ; and since they are hard works to ●…esh and blood , therefore you had need to get much ●…rength to enable you hereunto ; i do not mean ●…xternal strength , but internal spiritual strength : ●…eak sickly men cannot endure hard labour ; you must ●…e strong , that you may work for the lord , that you ●…ay work for eternity . . young men , labour for strength to suffer , i mean to suffer for the sake of jesus christ. if you would be christs disciples , you must take up his cross and follow him , math. . . and sometimes his cross is very weighty . it is not a weak shoulder that can bear an heavy burden ; and it is not a weak christian that can bear an heavy cross , that can endure weighty and pressing afflictions . you must therefore get much strength , great strength , that you may suffer great things for the sake of christ ; otherwise you will shrink when you are put upon the tryall ; you will be offended when sore persecutions do arise for the word . the apostle prayeth for the colossians , chap. . . that the lord would strengthen them with all might according to his glorious power , unto all patience and long-suffering with joyfulness . young ones , look for sufferings , reckon upon them , and make full account of them before-hand ; and prepare for sufferings , get on winter garments against winter seasons , i mean suffering graces against suffering times . get strength for sufferings , labour to be strengthened with all might according to gods glorious power unto all patienc●… and long-suffering with joyfulness : get strength to endure much , and to endure long , and to endur●… not only with patience but also with chearfulness looking upon it not only as your duty when called to suffer for christ , but as the greatest honour tha●… can be conferred upon you in this life , and as tha●… which will work for you an exceeding and etern●… weight of glory , cor. . . . young men , labour for strength to fight , not with men , not with one another ; you must take heed of a quarrelsome and contentious spirit ; but get strength to fight with your spiritual enemies , which of all enemies are the strongest and most dangerous : young ones , you are called to be souldiers in your most tender years , when you engage your selves to be christs disciples , you list your selves under his banner , you wear his livery , and carry his colours ; you have need then of strength , that you get victory over your enemies , the devil , the flesh and the world , which warr against christ , and warr against your own souls : those that warr with men have need be strong in body , and you that are to warr with sin and sathan , and the allurements of this present evil world , had need be strong in spirit . you have need of strength to resist strong temptations , to subdue strong corruptions , and to get the victory over such strong enemies . . young men , labour for strength to dye . it is a great thing to dye , and hard thing to dye as a christian ; it requireth strength to resign up the soul , when sickness and death come , which none can escape ; but you may be called to lay down your lives for the restimony of jesus christ ; you may be deprived not only of liberty and estate , and all the comforts of this life , but also of life it self too , if you will cleave to christ , and hold fast his truths ; this you must prepare for , and resolve upon , otherwise you do not reckon what it may cost you to be a christian , and you do not accept of christ upon the terms of the gospel : you have need of great strength to be enabled to dye for the sake of christ. th●…nk , that you may be called to dye for christ , and if you should , that this would be the most honourable death , that you cannot keep your life long , and cannot lose it upon a better account ; that if at such a time you should seek to save it , you would within a while lose not only your natural life some o●…her way , but lose eternal life , and be eternally miserable . thus to what you should be strong . sect . iii. ( . ) the third thing is to shew , in whom you should be strong . negatively , you must not be strong in your selves , either to do , or suffer , or fight , or die ; for in your s●…lves you are utterly insufficient for any of these things ; of your selves you can do nothing ; if you undertake any duty in your own strength , you will fail either in the thing , or in the manner of performance ; if you fight in your own strength with your spiritual enemies , they will be too hard for you , you will be wounded and beaten to the ground : if you think to suffer or die for christ in your own strength , you will start aside when you are put upon the tryall . you have read of the self-confidence of peter , deny thee ! i will dye first ; and yet he denyed his master when he was tryed ; you know not what spirits you are of ; you are not yet , it may be acquainted with the deceitfulness of your own hearts , be not self-confident , be not strong in your selves . but affirmatively : be strong in the lord , as the apostle doth exhort , eph. . . finally , brethren , be strong in the lord , and the power of his might . our saviour telleth his disciples , joh. . . without me ye can do nothing , and they found it to be so ; therefore the apostle doth disclaim all self-sufficiency , cor. . . yet however weak and nothing as he acknowledgeth himself to be , he telleth us , philip. . . i can do all things through christ strengthening me : let me then direct you to the right fountain of strength , apply your selves to the lord ; i cryed unto the lord , and he heard me , ( saith david ) and strengthened me with strength in my soul , psal. . . beg of the lord , that he would strengthen you with might by his spirit in the inner man , as eph. . . when you feel your strength to fail or decay , apply the promise which god hath made of renewing the spiritual strength , isa. . . thus much for the first duty , young men , labour to be strong . sect . iv. . young men , labour that the word of god may abide in you ; there is a two-fold word of god , . the essential word , which is christ the son of god , joh. . . joh. . . . the written word , which is the scripture , thess. . . i shall speak concerning the word of god in both acceptations . . let the essential word of god , let christ abide in you . let christ abide in your hearts . and here are two things i would exhort you unto . . to get christ into your hearts . . to keep christ in your hearts . . labour to get christ into your hearts ; young men , be perswaded now to receive j●…sus christ into your hearts : the time of your youth is the best time to receive jesus christ ; if you do not receive christ now , it is a great question whether you will ever receive him ; very few that refuse christ when they are young , ever are perswaded to accept of him afterwards ; christ stands now at the door and knocks , if any will open to him , he will come in , rev. . . christ knocks by judgements , by mercies , by word , by ministers , by his spirit ; when you feel some secret movings and stirrings upon your spirit to thrust out sin , and let in christ : when you have inclinations and perswasions to receive jesus christ , then christ is knocking by his spirit ; open then the door , comply with those motions , and give christ entertainment ; he is the best inhabitant that ever you received : untill christ be received , some base lusts will inhabit your hearts ; and which is the best inhabitant , judge ye . christ where he inhabiteth doth ennoble , lust doth debase ; christ doth beautifie , lust doth deform ; christ doth enrich , lust doth impoverish ; christ doth purifie , lust doth desile ; christ doth cure , lust doth distemper ; christ giveth peace and comfort , lust doth bring trouble , and is the parent of eternal sorrow and woe . o then , give entertainment forthwith unto jesus christ ; now you may have him , and all in him , all with him ; if you refuse him now , you may never have another proffer of him made unto you so long as you live . and if you would receive christ , you must part with sin ; if you would receive him , you must lay hold on him by faith , joh. . . to as many as received him , to them gave he power to become the sons of god , even to them that believed on his name . . labour to keep christ in your hearts . seek him , seek him diligently , till you finde him , and having found him , hold him , keep him carefully ; when he knocks let him in , when he is in keep him there ; embrace him close in the arms of your faith and love ; bring not in any inhabitants which may justle him out of his lodging : let christ abide in you without disturbance . . let the written word of god , the scriptures abide in you . the book of the holy scriptures is the most excellent book that ever was written : it is the book of god. if an angel should write a book , i believe you would get and study such a book , were you capable of understanding it ; much more should you study the scripture , which is of divine inspiration . this is gods book , and his only written book : there are not many books of god to burden your memory ; you may read it over many times in your life ; it is translated into your mother-tongue , that you may read it ; and it is written for the most part in a plain easie style , that you may understand it : and it is full of most excellent matter : the matter of the word is . doctrinal . . historical . . prophetical . . preceptive . . promissory . in all the word of god is most excellent . . the doctrine of the word of god is most excellent . in the word you have the highest doctrines , concerning god , his one nature in thr●…e persons ; concerning christ , his two natures in one person ; concerning the church , the mystical union of christ the head , and all believers his members ; concerning mans redemption by christs death ; concerning the way of mans salvation by the covenant of grace , and the like . look into all the writings of philosophers and the wisest heath●…ns that ever wrote , who have had the greatest learning , and largest understanding of things , and you shall finde no doctrine they have taught to be in the least comparable with the doctrine of the scriptures . what are all the arts and sciences in the world ? what are the most subtle speculations , the most accurate and rational discourses concerning the secrets and mysteries of nature , in which the most knowing have been puzzled , and fallen short of a full understanding , in comparison with the doctrine of the word , and the mysteries of the kingdom of god , which are revealed in the scriptures ? . the history of the word is most excellent : in the word you have the history of the creation ; the history of the old world ; the history of the flood ; the history of the burning of sodom and gomorrha with fire and brimstone from heaven , the history of gods calling abraham and the patriarchs , the history of gods bringing the children of israel out of egypt with many signs and wonders , through the red sea and wilderness , into the land of promise ; the history of the jewish paedagogy , and gods various dealings with his church before christ came ; but especially you have the history of christ ; his birth , his life , his works , his death , his resurrection , his ascension , his session , and intercession at the right hand of god ; the history of the first plantation of the gentile church by the apostles , their preaching and success , and the like : look into all the historians which have written , and where shall you finde such an history as is in the scriptures ? surely there is no history like to the history of the bible for antiquity , for certainty ; no history in which you have such concernment as in this history ; you may read of the memorable acts of some great princes and famous captains , which may yield some pleasure to your fancy , but you are never the better or the worse for what hath been done by these men so many years ago ; but you are concerned in the history of the church , in the history of christ the saviour of the world , your salvation and happiness doth depend upon his birth , and death , and resurrection , and appearance in heaven to intercede for you . . the prophesie of the word is most excellent ; not to say any thing of prophesies already fulfilled concerning the children of israel in the old testament , concerning the first appearance of jesus christ foretold long before : in the word you have prophesie concerning the calling of the jewes , the destruction of antichrist , the bringing in the fulness of the gentiles ; which yet we are in expectation of . especially you have prophecy of the end of the world , of the conclusion of time , and of what god will do with the children of men when time , and all the by-us-visible-place shall be no more . you have prophecy of the second most glorious appearance of jesus christ to judgement , of the punishment which shall be inflicted upon all the ungodly in hell ; of the reward which shall be given unto the righteous in heaven : this is a great and most sure , and most excellent prophecy . some men have taken upon them to foretell future things , and have been foully mistaken ; and what they have foretold have been but of small moment in comparison : this prophecy of the word is most sure , because the prophecy of god , who knoweth all future things , insomuch as he is omniscient , and all things depend upon his decree . and these things he hath foretold are of the greatest weight of any other things which he hath made known before-hand to us , that we might prepare for that which is asar off . . the precepts of the word are most excellent . it would be too large to discourse of the precepts in the moral law , and the sweet commands of the gospel , where you have such admirable rules for the government of the thoughts , heart , affections , speech , behaviour , and whole conversation , as are not to be found in the books of the most exact moralist that ever wrote . . the promises of the word are most excellent . promises of all temporal things needfull ; promises of spiritual favours ; promises of eternal happiness ; promises suitable to all our wants ; promises precious , of things of the greatest value ; promises free , without condition of merit ; promises sure , of a god who is most powerful and most faithful . the matter then of this word of god is most excellent ; therefore young ones be perswaded to study this word ; let this word of god abide in you . . labour to get this word of god. . labour to keep this word of god. . labour to get this word of god. . to get it into your minds . . to get it into your hearts . . get the word of god into your minds , so as to understand it , so as to believe it . and that you may do so , i would advise you to take a right method herein , that you would begin with the principles of religion . one that would have a good understanding in the tongues , must first learn the grammar : one that would attain knowledge in the art and sciences , must begin first with the principles , the rudiments and elements of them : and so one that would attain a good understanding in the word of god , must begin with the principles of religion , which are collected together in the most easie way to understand in catechisms , where you have the great fundamental truths of religion , which are necessary to be known , believed and practised in order unto salvation , set down by way of question and answer . and because some catechisms are very deficient in giving clear light , and some are very full : i shall above all commend to you the catechism of the assembly of divines , where all the heads of religion are proved out of the scripture , which is the fountain and foundation of all : and i would have you first to learn the shorter catechism exactly , with the proofs ; then proceed to the larger catechism and consession of faith ; and as you go along , labour to understand the meaning of every thing you learn ; and not only to get a notional understanding , but also a spiritual discerning , and to mingle these great truths with faith , to receive and believe what you finde proved by the scripture to be the word of god , and therefore most firmly to assent to them . for this end you must look up to the lord , and make your prayer to him , that he would give you his spirit to teach and lead you into all truth . besides learning catechisms , you must keep a constant course of reading some portion of scripture every day , and labour to carry about with you something of the word in your minds , which you may entertain your thoughts withall , when you get them off from other business . . get the word of god into your hearts ; endeavour that your hearts may be a●…ected with the word ; let not only your minds receive light by it , but also your hearts receive warmth by it . imitate david in his affections to the word , which you may read especially in the . psalm , in his prizing the word , v. . the law of thy mouth is better to me than thousands of gold and silver . in his love to the word , v. . o how love i thy law ! it is my meditation all the day . in his desires , v. . my eyes fail for thy word , saying , when wilt thou comfort me ? and v. . my soul breaketh for the longing that it hath to thy judgements at all times . in his hope , v. . my soul fainteth for thy salvation , but i hope in thy word . in his delight , v. . i rejoyce at thy word as one that findeth great spoil . . labour to keep the word of god ; let the word of god abide in you ; do as david , psal. . . thy word have i hid in my heart , that i might not sin against thee . and take solomons advice and encouragement , prov. . , , . my son attend unto my words , and encline thine ear unto my sayings ; let them not depart from thine eyes , keep them in the midst of thine heart ; for they are life to those that find them , and health to all their flesh . there are three things in the word which you should especially keep : . the truths of the word . . the commandments of the word . . the promises of the word . . keep the truths of the word ; buy the truth whatever pains it cost you ; but never sell the truth , whatever you may get by it : seek for the truth as for silver , and dig for it as for hidden treasures : and having found it , keep it as a treasure ; do not part with it upon any terms . if you make shipwrack of faith and a good conscience , you will make shipwrack of your souls upon the rocks of perdition and destruction , and be drowned in the ocean of gods wrath : therefore you must earnestly contend for the faith , that is the doctrine of faith , the truths of the word once delivered unto the saints , jude . you will have attempts made upon you by the agents of hell , by the instruments of the devil , to rob you of the truth , and to give you damnable errours instead of soul saving truths : but as you desire the salvation of your souls , hold fast the truths of the word ; get on the girdle of truth ; let the loyns of your mind be girt about with the truth , ephes. . . let not the truth hang loose in your minds , lest it be snatched away from you , but get the truth girt ; get it fastned and fixed ; get it rooted and riveted , that you may not be wavering like a wave of the sea tossed to and fro with every wind of doctrine ; labour for a mind established in the truths of the word . . keep the commandments of the word ; labour that your hearts may be cast into the mould of this word ; get the law written upon the tables of your heart as with a pen of iron , and point of a diamond ; and let your life be a fair copy of the law ; let the precepts of the word be exemplified in your conversations ; let all men know what god requireth by your obedience ; shine as lights in the places where you live , that others seeing your good works , may glorifie your father which is in heaven . . keep the promises of the word ; look upon the promises as your great christian charter , as your choice treasure , as your store-house , where are laid up the most rich provisions . acquaint your selves with the promises of the word , and apply them ; lay up the promises in your heart , and make use of them daily ; plead them at the throne of grace , fetch supplies from them , feed upon them , live upon them , delight your selves in them , go to them for strength when weak , for recovery when sick , for quickening when dull , for softning when hard , for enlargement when straitned , for succour when tempted , for cordials when fainting , for comforts when troubled . thus for your second duty : young men labour that the word of god may abide in you . sect . v. . young men , labour to overcome the wicked one . by the wicked one we are to understand the devil , who is called the wicked one by way of eminency , because the devil was the first wicked one , and is the most wicked one , and is , the cause of all , or most of the wickedness in the world ; he drew our first parents unto the first sin , and he hath a hand in the greatest sins that are committed by their posterity , and therefore all the wicked are called the children of the devil , joh. . . ye are of your father the devil , and the lusts of your father ye will do . then this wicked one is overcome , when his temptations to sin are resisted and repelled . young men , labour to overcome the wicked one . the devil is very busie about young men . . to prejudice them against gospel obedience . . to draw them into the commission of sin . i shall give you advice how you may overcome the wicked one's prejudices , and how you may overcome the wicked one's temptations . . the wicked one would prejudice you , and so keep you from the obedience of the gospel ; and here his prejudices which he would raise in the minds of young men , are . against professours . . against the profession of the gospel . . the wicked one doth endeavour to raise prejudices against the professours of the gospel in young and tender minds , to keep them from gospel-obedience , by representing professours unto them . . as rude and illiterate . . as foolish and unwise . . as proud and singular . . as factious and rebellious . . as hypocritical and wicked . . the wicked one doth represent the professours of the gospel to young ones , as rude and illiterate that it was first preached by ignorant and unlearned fisher-men , and since entertained by none but such ; that the greatest scholars , and most learned doctors in the world , reject and slight it : if the gospel were so elegible , would it not be more entertained by the learned ? who can judge so well of the worth thereof as they ? that you may overcome this prejudice , know , . that the gospel began to be preached by the lord jesus christ , the wisdom of the father , who had more knowledge , than all the doctors and learned men in the world , who came down from heaven to reveal the gospel unto men , and was the greatest prophet that ever lived upon the face of the earth . . that the apostles , though fisher-men at the first , and illiterate in regard of humane learning , yet that they received from jesus christ extraordinary gifts of the holy ghost , whereby they attained more knowledge than all the writings of men could teach them ; and that the doctrine both of christ , and which they preached was confirmed by many miracles , whereby it is manifest that it came from god. . that there have been , and at this day are many learned men , which have , and do receive the gospel ; i might give instance in many learned fathers , who had knowledge in all sort of learning , and by their writings have given evidence to the world , that they were zealous defenders of the faith of the gospel ; and all along unto this day , there are as learned men as any in the world , who are ministers of the gospel . . that if many learned men do slight the go●…pel , it is through gods just judgement upon them , who lean to their own understanding , whom he giveth up to a reprobate mind , as not needing their learning to defend his truths . . that if the greatest number of professours are ignorant and unlearned in regard of humane learning , yet they have divine learning ; they are not skill'd in the writings of men , but they have skill in the scriptures ; they are not taught by men , but they are taught by the spirit of god ; they do not understand the mysteries of nature , but they understand the mysteries of the kingdom of heaven : unto which i might add , that it is for gods glory to make choice of such persons who will give him the whole praise of their instruction and salvation . . the wicked one doth represent the professours of the gospel , as foolish and unwise ; that it is for want of cunning that they do not take any course to thrive in the world ; that it is for want of wit they deny themselves the profits , and pleasures , and dignities which they might have in a sinful way . that you may overcome this prejudice , know , . that the wicked of the world are the veryest fools , and above all others the most unwise : are they not fools that wound themselves by sin , that wound their consciences ? which is worse than wounding their fl●…sh ; that run headlong to their own ruines , and are the cause of their own eternal destruction ? are not they foolish and unwise that endeavour to please their flesh , more than to please god ? that chuse gold before grace , earth before heaven ? that when they are capable of salvation and eternal happiness , do neglect and refuse it , preferring the good things of this life before it , which they will certainly , and they know not how soon they may be deprived of . . that sincere professours of religion have above all others the greatest wisdom : none are so wise as those that make their peace with god ; that get their feet out of satans snare ; that flee from the wrath to come ; that chuse god for their portion ; that deny themselves some sensual satisfactions , that they may obtain eternal pleasures : those are the most wise , that are wise unto salvation ; that have the wit to thrive in grace , that make provision for eternity . . the wicked one doth represent professours as proud and singular ; that they are a company of self-conceited persons , that think themselves wiser than the whole world besides ; that they affect singularity , and are needlesly precise , and make the way to heaven narrower than it is . that you may overcome this prejudice , know , . that sincere professours , of all others , are the most humble persons ; they have the highest esteem of god , but they have the lowest esteem of themselves . indeed they have high designs , they are very ambitious , they cannot be content with earthly riches , and honours , but they must be kings and princes ; they are ambitious of being made sons and daughters of god , and heirs of the kingdom of heaven ; this is a lawful ambition , but yet withall they retain the lowest thoughts of themselves , and look upon themselves as unworthy of the least mercy . . that sincere professours are indeed singular and precise , but they do not affect more than what god doth command , and more than what is necessary unto salvation ; they do not make the way narrower than god hath made it . our saviour telleth us , that strait is the gate , and narrow is the way that leadeth to life , and few there be that finde it , mat. . . they dare not blot that verse out of the bible , lest god should blot their names out of his book ; they dare not do as the most do , lest they go to the same place of endless misery , whither the most are hastening ; they know they must be singular , otherwise they cannot be sincere ; they must walk in the narrow way , and strive to enter in at the strait gate , or else they shall never be admitted into the new jerusalem . . the wicked one doth represent professors as factious and rebellious : that they are a company of seditious and lawless persons , that they are disobedient to the civil magistrate whom god hath set over them . that you may overcome this prejudice , know , . that none are more obedient unto the civil magistrate in lawful commands , than sincere professors , because they know if in such things they disobey man , they do more displease god ; and therefore that this calumny of the devil , which was the false accusation of our saviour , that he ●…orbad to pay tribute to caesar. . that indeed when the civil magistrate doth command any thing unlawful and repugnant to the law of god , that then they think they are bound to obey god their supream king , rather than any man living on the earth ; then they chuse rather to displease the greatest man , than to wound their own consciences . . that if when unlawful things are commande●… by the civil magistrate , though they cannot , they dare not obey actively , yet they will obey passively by submitting m●…ekly and patiently unto the penalties of their laws for their supposed crimes . . the wicked one doth represent professors as hypocritical and wicked ; that they make a fair shew , but they have rotten hearts ; that they are all a company of hypocrites , and secretly wicked , and would not stick at any sin upon occasion more than others who make no profession , which he would induce them to believe , because some here proved hypocrites , and fallen quite away , who have made as high a profession as any , and therefore that they are all alike : moreover that some whom all account to have been sincere , have committed as great sins as the most wicked on occasion , as davids murder and adultery ; and then satan doth employ his instruments , some to invent and raise slanders on many sincere persons , especially the most faithful ministers of the gospel ; and others to divulge them , and endeavoureth what he can that all might believe them , that young on●…s especially may hereby be prejudiced against all professors , and by consequence be kept from obedience unto the gospel . that you may overcome this prejudice , know , . that i●… is very irrational to conclude , that all professors of the gospel are hypocrites , because some are so . i believe you will not be kept from taking money , because some have proved to be brass , silvered over : though all be not gold that glistereth , yet all gold glistereth : the counterfeit of sincerity i●… an argument that there is sincerity ; and if the falling away of some doth evidence hypocrisie , the standing and perseverance of others in the waies of god to their lives end , doth evidence that they are sincere . . if some that are sincere have fallen grosly , yet let me tell you , that there are but few sincere ones , whom god doth suffer all their daies to fall into such sins . young joseph had opportunity , inticements , secrecy to commit adultery wi●…h his mistress , and yet he stood ; he did not dare to do that great wickedness and sin against god : and i believe there are thousands of sincere and humble christians ; that would chuse rather to be torn to a thousand pieces , than to commit that , or any other gross sin : it was a noble christian spirit in that young man , who when inticed by a harlot to commit adult●…ry , and he could not defend himself with his hands , they being tyed , bit off his tongue , that the pain thereof might quench all natural desires aften the pleasure which she most obscenoly provoked him unto . . that such of gods children that have fallen into sin , have not fallen often●… have not layn long ; have not lived in a course of sin , have bitterly bewailed it , been deeply humbled for it●… ; and as god hath permitted this , that backsliders might not d●…spair of mercys that all might see where their strength lyeth , not in themselves , but in god ; and that they all might stand upon their watch , and take heed of dallying with temptations ; so those persons have risen again by repentance , and been more careful in their walking afterwards . . since the report of some sins which are fastened upon some professors and ministers through the cunning of the devil to prejudice people against the waies of god , are meer lyes , and slanders , and abominable falshoods ; therefore you should take heed of hearkning to such reports , and believing them without sufficient proof . it is the rule of the apostle , not to receive an accusation against an elder , but before two or three witnesses , tim. . . . the wicked one doth endeavour to raise prejudice in the minds of young ones , to keep them from obedience to the gospel , against the way that professors walk in . representing it . as an uncertain way . . as a difficult way . . as an unpleasant way . . as a reproachful way . . as a dangerous way . ( . ) the wicked one doth represe●…t the way of the gospel that professors walk in as an uncertain way . that professors are divided ; some say this is the way , and some say that is the way ; and therefore he would perswade young ones to hold on in their course of sin , until all sides are agreed , and then let th●…m come into the way . to overcome this prejudice of the wicked one , know , . that you must never think to come into the waies of god , nor obtain the kingdom of heaven , if you stay till all are agreed , because this is not likely ever to be in this world . if you should resolve not to eat till all the clocks in the city should strike twelve together , you must resolve to starve and die : so if you will resolve not to come into gods waies , till all professors are agreed , you must resolve to die in your sins ; whatever uncertainty there be apprehended in the way to heaven , be sure the way of sin you are walking in is the way to hell. . that there is a necessity as the apostle speaks , that there should be heresies , that they which are approved might be made manifest , cor. . . there are two wayes whereby god doth trye his people , and make manifest their sincerity : one , by persecutions ; when persecutions arise , many hypocrites drop off , and flinch away , and leave the sincere to bear the brunt : the other is by errour and herefie ; and here some hypocrites that have held out under some kinde of persecutions , do fall away , and drink in the poyson of damnable errors , unto the destruction of their souls ; but the sincere hold fast the truth , and it is impossible that they should be deceived , because of christs promise , undertaking , and the indwelling of the spirit of christ in them . . that though the great disagreement is between the orthodox and heretical , yet there may be a disagreement between the orthodox , the sincere amongst themselves , but it is only in circumstantials of religion , not in fundamentals , and all of them be in the same way to heaven , and meet at the journeys end , where they shall disagree no more . . that the way of god is certain , the uncertainty is from our own blindness . qu. but what shall poor ignorant persons do , that have but weak judgements , mean parts , to understand which is the right way ? answ. . i answer , first , that such are not so often , and so foully mistaken , as those who have great parts , and lean to their own understand●…ngs . . let such therefore be humble , and keep close to the ministery and ordinances of christs appointment , that they may not be led out of the way , when they break over this hedge they will wande●… in the mist and darkness , and hardly finde the way again . . let them apply the promises which god hat●… made of pouring out his spirit upon simple one●… prov. . . and of leading them by his spirit int●… all truth , joh. . . . let them do and practise the will of god which they know , and they shall be established in the knowledge of the doctrine of christ , john . . ( . ) the wicked one doth represent the way tha●… professors walk in as a difficult way : there are many hard sayings that they cannot hear , there ar●… heavy yoaks which they cannot bear ; there are difficult duties required which they cannot perf●…rm he would perswade young ones that they will nev●… be able to walk in such a difficult way , therefore they had better hold on in the more easie wa●… of sin . to overcome this prejudice of the wicked on●… know , . that the most difficult things are the most excellent things , pulchra quae difficilia : though it b●… a difficult way , it is the way of god , not the way 〈◊〉 the devil ; it is a clean way , not the way of wickedness ; it is the way to the crown , to the kingdom not the road that leadeth to hell , and therefore , . that it is a necessary way : it is necessary tha●… you come into this way , if you would be happy , you would escape eternal misery . . that the difficulty is not from the way , b●… from your selves , from your own lusts , which a●… the weights that hang about you , and maketh the way to seem difficult and tedious to you : lay aside those weights , and the sin that doth easily beset you , and you may not only walk , but run with easiness in this race , heb. . . . that though it be a difficult way to flesh and blood , yet it is easie with god to help you , and he hath promised to help you , to write his law in your hearts , to remove your natural enmity and indisposition , and to give you suitableness of spirit to his law , and to cause you to walk in his statutes , and keep his judgements , and do them , jer. . . ezek. . . . that the greatest difficulty is at the first : when you have accustomed your necks to his yoak , and your backs to his burden , you will acknowledge that his yoak is easie , and his burden is light . ( . ) the wick●…d one doth represent the way that professors walk in as an unpleasant way : he would perswade young on●…s , that they must never look for a pleasant hour any more , if they will be religious ; that th●…ir laughter must be turned into weeping , and their joy into heaviness : that there is required so much repenting and mourning , that they will never endure it . to overcome this prejudice of the wicked one , know , . that indeed you must repent of sin , if you would be saved , and your sorrow in some measure must last so long as your lives last , because of the lasting of sin . . that you must mourn for sin here , or else you must burn for sin in hell , where you will mourn without measure , without end , and to no purpose . . that you cannot avoid sorrow , if you should continue in the way of sin , pride crossed , the world failing , afflictions unexpected coming upon you , which are born with chearfulness by the children of god , may be heart-breaking to you ; one time or other you will have sorrows in a sinfull course ; and is it not better to have godly sorrow which worketh repentance unto salvation , than the sorrow of the world and lust which worketh death and destruction ? . that if you can obtain a kindly sorrow for sin , which is a sweet melting of the heart with the sense of gods love , you will find more pleasure to your inward man than ever you did in all the delights of sin . . that you are not required in this way to throw away all your comforts in your creature-enjoyments , but only to deny your selves the excess and inordinacy , which where it is taken , breeds more bitterness in the disappointment , than ever it yielded sweetness unto any : you may take a subordinate comfort in friends , and habitation , and food , and the like , and herein more reall comfort through the sweetning of these things with gods blessing and love , than ever you could finde in these things before . . that though your sinfull delights must be denyed , yet god hath promised other delights in exchange , he will give you spiritual delights : if you walk closely and strictly , and do not wound your selves by your sins , you may have such sweet peace and refreshing joyes in the light of gods countenance , and sense of gods love , in communion with god here in his ordinances , and in hopes of the beatifical vision , and full fruition of him in glory hereafter in heaven , as have never entered into the heart of natural men to conceive . . whatever sorrow you have for sin now , and whatever griefs for afflictions which in this life you are exposed unto , yet consider that it is but for a little while : yet a little while , and these sorrowes will be turned into joyes , weeping may endure for ae night , but joy cometh in the morning , psal. . . and if you sow in tears , you shall reap in joy , if you go forth weeping , bearing precious seed , you shall doubtless return again rejoycing , bringing your sheaves with you , psal. . , . at least when you come to heaven , you shall have rest , in the new jerusalem all tears shall be wiped away from your eyes , when you enter into your masters joy , then all sorrow shall come forth and depart , sorrow and sighing shall flee away and never return more , your joy in heaven will be full and eternall ; and should the unpleasantness of the way discourage you from coming into it ? ( . ) the wicked one doth represent the way of the gospel which professors walk in as a reproachfull way ; he would discourage young ones from this way by the scorns and divisions they are like to meet with , that they shall be scoffed at , and reproached by their companions . to overcome this prejudice of the wicked one , know , . that they are the most vile and contemptible persons in the world that reproach and deride gods people , and it is as ridiculous a thing for them to do it , as to laugh at the shining of the sun : it is as if black , deformed , crooked persons should laugh and deride at those who are most fair and beautifull , and therefore their reproaches and derisions are not in the least to be valued . . that such as are reproached for religion by men , are most highly honoured by god and christ , he esteems them as the most excellent persons here , and he will own and crown them in the face of the world at the last day . ( . ) and lastly , the wicked one doth represent the way that professors walk in as a dangerous way : he would perswade young ones , if they come into this way they will run themselves upon great hazards and dangers , they may lose their estate , they may lose their liberty , they may lose their life . to overcome this prejudice of the wicked one , know , . in reference to estate , which you may lose , if you should lose estate ( which you ought to reckon upon ) in the way of god , . possibly you may not keep your estate in a way of sin ; some lusts may be as expensive to you as others consciences are unto them ; and if . you have less of the world , you may not have the less comfort ; if the stream fail , you may fetch comfort from the fountain . . none can take away the treasure of grace in your heart , nor deprive you of the treasure of glo●…y in heaven , and whatever you lose of wealth for christs sake , will have an abundant recompence in that which is of an higher nature . . in reference to liberty ; . that though men may cast your bodies into a prison on earth , yet they cannot cast your souls into the prison of hell. . though they may take away your civil liberty , yet they cannot take away your spiritual liberty and priviledges ; they may shut friends out from seeing you , but they cannot shut you out of the presence of god , nor keep you from the throne of grace . . in reference unto life : . that though : men may destroy the body , yet they cannot destroy the soul ; and . you must dye , as was shown before , and you cannot die upon a better score : unto which i may adde , that i believe none in the world dye with more peace and joy than those that dye for the testimony of jesus , and of a good conscience . my dear young ones , labour thus to overcome all the prejudices of the wicked one , whereby he would keep you from coming into the wayes of god , and yielding obedience unto the gospel , that is the first . sect . vi. . labour to overcome the temptations of the wicked one , whereby he would draw you to the commission of sin . sin in its own nature is so black and odious , that if your eyes were but opened to see what dishonour it reflecteth upon the pure and holy god , and how it defileth your own souls once made after the image of god ; you could not choose but loath and abhorr it , and with hatred you would flye from it as from a pestilential disease , or venemous serpent , and no arguments would perswade you to commit it , or give it any room or harbour in your hearts ; therefore the wicked one doth use the greatest art and cunning to paint and colour over sin with fair glosses , that the monstrous nature and deadly poyson of it might be hid from your eyes and knowledge . and as god hath his methods in the conversion of young ones , and useth many arguments by his ministers and spirit , to perswade them unto the practice of religion : so satan hath his methods and arguments to draw away young ones from god unto the commission of sin , and continuance therein . . the first work of god upon young converts , is illumination of the understanding , he opens their eyes to see their sin and misery , the way of salvation by christ , the beauty and excellency of holiness ; so on the contrary , sathan the wicked one , called the god of this world , doth endeavour to blind the eyes of young ones , to keep them in the dark , that the light of the glorious gospel might not shine upon them , to discover either their sin or their saviour ; and he endeavoureth to stir up in them a hatred of the light , that so they might sin without reproof , or controul . . the second work of god upon young converts , is contrition , he awakens their consciences , filleth them with fears and terrours through apprehension of his anger , and the dreadfull wrath that hangs over them , and they know not how soon may fall down upon them , and sink them into the lowest hell for their sin , that hereby they being terrified , may apply themselves without any delay unto the lord jesus christ , the only saviour of mankind : so on the contrary , the wicked one doth labour to still and calm , and quiet the consciences of young ones under the guilt of their sins ; to lull them fast asleep , and keep them from all disturbances , from an unquiet conscience , which if awakened , would plead the cause of god against sin . . a third work of god upon young converts , is a powerfull bending and enclining the will to embrace jesus christ as their saviour and advocate , and to resign up it self in full complyance with his will in every thing : so the wicked one doth endeavour to 〈◊〉 the wills of young ones against christ and the law of god ; he doth what he can to corrupt and depr●…ve it , and to draw it unto a full bent and resolution for sin . . a fourth work of god upon young converts , is upon their heart and affections , whereby he draweth them and engageth them for himself : so on the contrary , the wicked one is very busie in tampering with the affections of young ones ; and as god doth use arguments in effecting a gracious change upon young converts , so the wicked one doth use arguments to perswade them unto the practice of siń ; which arguments are his temptations . young men , labour to overcome the temptations of the wicked one , and that i may help you herein , i shall . set before you as in a glass the chief temptations whereby the wicked one doth draw young men unto sin , and endeavour to arm you against those temptations , that you may overcome . . caution you against the particular sins of youth , which the wicked one would draw you unto , and then shut up my discourse with a word of encouragement . . concerning the temptations whereby the wicked one doth endeavour to draw young men unto sin . and here i shall speak of the five most ordinary temptations whereby young ones are drawn unto sin . . by the delight and pleasure of sin . . by the glory and repute of sin . . by the utility and advantage of sin . . by the pretended smallness of sin . . by the hopes of future repentance . ( . ) the first temptation whereby the wicked one draweth young men unto the commission of sin is by the delight and pleasure of it ; and here he is very cunning in the management of this temptation , that it may take effect . . he laboureth to hide from the eyes of young men those pure , spiritual , and more excellent pleasures , those heavenly , ravishing , and far transcendent delights and joyes which are to be found in god both here , and chiefly hereafter ; perswading them , that the wayes of god are irksome and unpleasant , which is furthered by their own experience , they finde them to be so to them upon a little tryall , for want of a spiritual appetite to relish that reall sweetness which is in them ; for as angels cannot relish carnal pleasures , because they have no carnal senses , so neither can carnal persons relish spiritual pleasures , because they have no spiritual senses . . he laboureth to hide from them the sting and bitterness of sin , the sorrow and vexation which it will certainly produce in the conclusion ; he covereth the hook out of their sight , laboureth to divert their thoughts from all serious considerations of the gall and wormwood that is in the bottom of the cup. . he represents the delights of sin as most sweet and satisfying ; as present and at hand , and easie to be had without difficulty and labour ; and sometimes as secret too , which no mortal eye can take notice of . . he joyneth in with the lusts of their hearts , with which he hath a secret correspondence , and proposeth such objects unto them as are most suitable and desireable . it is by the pleasure and delight of sin that most young men are bewitched and perswaded to the commission of it . it was by the pleasantness of the forbidden fruit that this old serpent enticed our first parents to eat thereof , and hereby it is that he doth entice their posterity . dear young men , labour to overcome this temptation of the wicked one , by the delight and pleasure of sin , by taking into your most serious thoughts these few considerations . . consider , that all the pleasures of sin are low , mean , empty , thin , unsatisfying pleasures ; they are sensual and br●…itish : a beast can finde 〈◊〉 pleasure in the most of them than you can do , who are capable of higher pleasures ; these delights may please your sensual appe●…te , but they cannot satisfie your rational souls , they may satiate and glut the senses , but they cannot content the heart : the devil and lust may promise full satisfaction and contentment , if you will commit such and such sins , but they alwaies fall short in the performance . i would ask these three questions of the most luxurious persons . . whether ever they found so much pleasure in any sin as they expected and desired ? . whether the choicest of their pleasures have not in a short time brought a weariness and trouble upon their spirits ? . whether this weariness and trouble hath not been more irksome and grievous to them , than their sensual pleasures have been pleasing and delightful ? yea let me add a fourth : if amongst the choicest and chiefest of their delights in which thev finde most sweetness , they had but one delight without change and variety , whether that delight would not quickly lose its nature , and prove a torment to them ? if they were bound alwaies to eat , or continually to drink . or without intermission to be alwaies in the act of adultery , would not this be more bitter than sweet ? these pleasures are unsatisfying ; the soul can be satisfied with nothing beneath the enjoyment of god , by whom , and for whom it was made . . consider the shortness of these pleasures : the apostle calleth them pleasures of sin for a season , heb. . . and as he saith of some meats , that they perish in the using , col. . . so some pleasures they perish in the enjoying ; the enjoyment of them doth put a period unto them ; and those that are most durable , they quickly flit away as a cloud or vapour , which if not blown away by the wind , they vanish of their own accord : if the stormy wind of outward affliction do not puff out the candle of wicked mens joy , yet the daies of old age are drawing on , in which they shall say , they have no pleasure in them , eccles. . . death be sure will sweep them all away ; there will be no sinful pleasures in the other world . . consider the sting of the pleasures of sin , which is not in the mouth , but in the tail : grief and wounds , and piercing sorrows , will be the issue of sin : sin hath a far differing aspect in the temptation before it is committed , and in the reflection after it is committed , especially when they begin to be plagued for it : in the temptation sin lookerh fair and beautiful , and with a pleasant countenance ; but in the r●…flection it is black , grizly and terrible : hence it is that wicked men who can delight themselves so much in the fore-thoughts of sin when they are enticed unto it , yet cannot endure to look back on sin with fore-thoughts of the account they must give unto god for it . sin , though never so pleasant , will in a short time produce more bitterness a thousand-fold , than ever it did yield sweetness . besides , the lashes and stings of conscience which sensualists sometimes have in their secret retirements ; how are they ( if any thing awakened ) at their latter end even utterly consum●…d with terrours : but o the horrible anguish that will seize upon th●…ir spirits so soon as they are separated from their bodies ! o the tearings that they will feel of the never-dying worm , when they are clapt in the dark dungeon of hell , where they will be under the immediate impression of the wrath of the sin-revenging god! if sensualists did but believe , and seriously consider the pains which they must endure in body and soul for ever for their sinful pleasures , it would quench their desires after them . if the drunkard did see dives ; instead of his bowls and goblets of rich wine , begging for a drop of water to cool his tongue , surely they would sooner drink poison , than drink unto excess : i●… filthy forn●…cators did but know what dreadful horrour doth now possess and fill the parted souls of those which have lived in that sin ; surely they would rather take a toad into their bosomes , than embrace the bosome of an harlot . ( . ) the second temptation whereby the wicked one draweth young men unto the commission of sin , is , by the glory and repute of it . not long after our saviour was baptized , he was led into the wilderness , and tempted by the wicked one , and amongst other temptations , this was one , the discovery and proffer which he made unto him of the glory of the world , if he would fall down and worship him , luk. . , , . and with the proposals of glory and repute in a way of sin he doth perswade young men to the practice thereof ; in the management of which temptation , . he doth represent unto them the waies of god as reproachful , the service of god as ridiculous , the people of god as the most contemptible persons under the sun , as base , ignoble , and mean-spirited people ; hiding the high dignity and honour the lord hath conferred upon them . . he covereth the shame and disgrace of sin , he doth what he can to hide from their consideration the filthiness and loathsome nature of it , and what confusion of face will be the consequent of sin at the last . . he putteth a glorious attire upon sin , and painteth it over with such fair colours , and representeth it unto them with such a varnish of brightness and beauty , that it seemeth to them very desirable . he useth many arts to bring sin into credit , and employeth his cursed agents to commend sin with the highest elogiums , as if it were a noble thing , and worthy of great repute , to encourage young men by acclamations of bravery of spirit , when they aspire to be wicked in a high degree . . and so fourthly , joyning in with the lust of pride and a desire of esteem , he doth provoke them to do any thing which may make for their repute . but dear young ones , labour to overcome this temptation of the wicked one , whereby he would draw you to sin by the glory and repute of it ; which that you may do , consider , . that sin hath no repute , except it be amongst the vilest persons , whose esteem thereof doth render it so much the more odious and abominable . . that the holiness of god is his most glorious attribute , and therefore sin which is directly opposite hereunto can have no real glory in it , therefore sin is the only abominable thing which he hateth , therefore he lightly esteemeth , he looketh upon afar off , he scorneth and despiseth , he loatheth and abhorreth all the workers of iniquity . . that the honour of sin is empty , vain , windy , short , transitory , like the crackling of thorns under a pot , it soon vanisheth away , and will quickly end in disgrace , in shame and confusion . . that sin is matter of the greatest shame in the world , as it dishonoureth god , defileth the soul , blotteth the name , enslaveth the whole man unto the black prince of darkness ; and will bring upon such as live in the practice of it , contempt and scorn at the appearance of jesus christ. ( . ) the third temptation whereby the wicked one doth draw young men unto the commission of i●… , is ●…y the utility and advantage of it : he perswadeth them that such and such sins will bring in much profit and 〈◊〉 unto them ; and so joyning in with the dust of covetousness and worldly-mindedness , he draweth them unto sin . hereby it was that achan was tempted to take the silver , and gold , and babylonish garment , which god had expresly forbidden , josh. . . hereby it was that geh●…zi was temp●…ed to take the talents and change of rayment of naam●… , which his master had refused , king. . , . hereby ahab was tempted to permit the cuting off of naboth for his vineyard , king. . , , &c , hereby judas was tempted to betray his master for thirty pieces of silver , m●…th . . . hereby demas was tempted to forsake the truth , and cleave to this present world , tim. . . and here the wicked one doth represent a great conveniency to themselves and families in getting earthly gain●… whatever sin they commit to effect it : and he doth sometimes perswade them of a necessity of these gains , that they cannot live without them ; and a necessity of such and such sins , as lying , over-reaching , oppression , and the like , without which they could not thrive . but young men , take heed of being overcome by the wicked one here , of being taken with the bait of profit and worldly advantage . consider , . what the apostle saith , tim. . , . they that will be rich fall into temptation and a snare , and into many foolish and hurtful lusts , which drown them in perdition and destruction : for the love of money is the root of all evil , which while some have co●…eted after , they have erred from the faith , and pierced themselves thorow with many sorrows . and then think with your selves whether there be a conveniency in unlawful gains : is it convenient to be entangled and drowned ? is it convenient to make shiowrack of faith , and to make shipwrack of the soul ? is it convenient to wound the conscience with guilt , and pierce the heart with many sorrows ? are these things ( the attendants of sin by this temptation ) more gainful or more hurtful ? is it conv●…nient to steal a cloak which is infected with the plague , and will bring death almost as soon as warmth ? is it convenient to gain any thing which shall be mingled with gods curse , a far worse evil than that of the plague ? consider , is there nothing lost by sinful gains ? what think you of the favour of god , which is b●…tter than life ; of the peace of conscience , which is a continual feast ; of grace here , and glory hereafter , the choicest treasures ? can any sinful gain our-ballance that which is lost by sin ? . moreover as to the plea of necessity , consider that most of those necessities which the worldlings suppose they have of these things , are created n●…ties , created by themselves , but fancied necessities ; they are necessities only to satisfie the lust , not for the stay and support of life . nature craveth but very little for necessity ; what nec●…ssity is there of getting so much to lay out upon superfluities ? what need so much to lay up for posterity ? and would not the lord supply necessities , if you kept within the bounds of duty , and cast your care upon him ? hath not he given the life , and would not he giv●… meat ? hath not he given the body , and would not he give rayment ? doth not he take care of irrational creatures ? and would not he take care of you ? hath not he promised ? and is he not faithful ? but what necessity is there of sin , to get the good things of this life ? duty is necessary to all , but sin is never necessary to any . there is one thing necessary , to get an interest in christ , and lay up the treasure in heaven ; but it is not necessary to commit any sin to get provisions for the body and family ; yea , it is dangerous and destructive : sin , whatever necessity is pretended , will bring ruine and damnation upon such as live in the practice of it : better starve the body , than damn the soul ; better the body should drop presently into the pit of the grave through want , than that the soul should drop into the pit of hell through sin : a man had better be without meat or drink , without house or friend ; yea , he had better lose his life a thousand times , if it were possible , than to live in the practice of any known sin , though all these might be preserved hereby ; because the gain of all these , yea of the whole world , cannot countervail the loss of the soul , matth. . . but who can plead such necessity as this for sin ? ( . ) the fourth temptation whereby the wicked one doth draw young men unto the commission of sin , is , by the pretended smalness of it . as lot said of zoar , is it not a little one ? they are but small faults ; if it were blasphemy , or murder , or adultery , or drunkenness , or the like heinous sins , there might be more scruple ; but they are but little sins , small ones , and not many , a little wantonness , lying , and the like . but dear young men , be not overcome by the pretence of the smalness of sin , considering , . that no sin is little or small in its own nature ; though some sins have more venome in them than others , yet all are of a poisonous nature : some sins are greater , but all are great ; all are the breaches of the law of the great , the infinite majesty of heaven and earth ; and that which hath an infinite object cannot be small . est eadem ratio rotundi in nummulo exiguo , quae est in magno , there is the same reason of roundness in a small piece of money , as in the greatest : and there is the same reason of sin in small sins , that there is in the most heinous , because it is committed against the same law of the same god. see jam. . , . wh●…soever shall keep the whole law , and yet offend in one point , he is guilty of all . for he that said , do not commit adultery , said also , do not kill . now if thou commit no adultery , yet if thou kill , thou art become a transgressor of the law. though you should refrain some sins , yet if you venture to commit others , though they be less sins , and allow your selves therein , you break the law of the same god , and are under the guilt and power of sin , and as equally liable to the punishment of sin , as those which live in the practice of those which are most notorious : and let me tell you , that it is as hard to get a pardon for those sins which you call small ones , as for the greatest ; god can as easily pardon the one as the other ; the smallest sins require the infinite mercy of god , and the infinite merits of christ for their pardon ; therefore no sin is in it self small . . consider , is the thing but small which you are tempted unto ? this in some respect aggravateth the offence , if you yield to the temptation : a man that will forfeit the favour of his prince , or friend , for a small thing , it argueth a great slighting of their favour : so the least wilful sin argueth a great slighting of the favour of god , which hereby is forfeited . thou sellest thy people for nought , and dost not encrease thy wealth by their price , saith the psalmist , when he apprehended that god took little regard to his people , psal. . . so may i say on the contrary , when you will offend god for a small thing , you do , as it were , sell your god for nought , and what advantage will you get hereby ? it was the saying of our saviour , mat. . . what shall it profit a man if be gain the whole world , and lose his own soul ? and what can a man give in exchange for his soul ? much more may i say ; what shall it profit a man , if he should gain the whole world , and lose his god ? and what can a man give in exchange for god , who is the chief good , and in whom doth consist our chiefest happiness ? but if you will lose or exchange your god for nought , for a trifle , by little sins , this , as it argueth great folly ; so it is a great aggravation of sin . . consider that the least sin which you allow your selves in the practice of , is sufficient to damn your souls . a small leak in a ship unstopped , will quickly let in water enough to drown the ship , though not so soon as the greatest breach . a prick with a pin in the heart , will as surely kill a man , as a wound with a sword : so the least sin unrepented of , will as surely shipwrack and destroy the soul , as the greatest and most heinous osfences . the law curseth and condemneth every one that continueth not in all things which are written in the book of the law to do them , gal. . . and such as lie under the curse cannot inherit the blessing . let not any think then to get to heaven , who allow themselves in the practice of the least sins ; who make no conscience of petty oaths , officious lyes , idling away their precious time , and the like , which are accounted small and trivial things by the men of the world . . consider , though the wicked one seemeth modest and shamefac't in his first temptations in asking but little things , yet he will not rest there , but by degrees will proceed further , and hereby bring you unto the commission of greater . as the habits of grace , so the habits of sin are strengthened by degrees ; though the beginning be but small , yet within a little while sin will greatly encrease . rivers at first arise from small springs , which in running gather waters , and encrease into a great stream : so actual sins ( i speak not of original sin , which is a deep and unsearchable fountain , from whence actual sin doth arise , and by which it is fed ) i say , actual sins in their first beginning are but small , which if a man alloweth himself in the practice of , they will swell and encrease , and carry him with a strong stream towards the ocean of gods wrath ; if you make no conscience of small sins , you will easily be tempted to those which are great and more notorious . first , satan will propose sin to your thoughts , it is no great thing to think ; and if you can dally with sin in your thoughts , then he will by delightful pleasing thoughts of sin lay siege to your will ; it is no great matter to desire , if you do not act ; then if the fort of the will be taken , all the under-forts of the affections will quic●…y yield ; and when you have entertained sin in your hearts , you will be tempted to proceed further , to vent it at your lips ; it is no great thing to speak , and then , as you have opportunity , he will tempt you to practice ; go a little further , the sin is sweet , try but once , put but one step into this way , and retire again as soon as you will ; and when once you have committed the act , it may be with smitings and reluctance of conscience , then he will entice again ; it cannot be much worse , try once again , and by degrees the reluctance wears off ; and though you commit sin at first with more regret , yet afterwards you will do it with more ease and delight ; yea , with greediness and resolution , with hardness and obstinacy ; and one great sin will make way for the commission of more ; so that in time you will not forbear the greatest sins . nemo repentè fit turpissimus , no man arriveth to the highest degree of wickedness upon a sudden , but is step by step drilled on by the devil , and his own hearts lusts from little sins to the greatest . by degrees gods reverence is more lessened , the will more enclined , the conscience more seared , the habits of sin more strengthened , the devil more encouraged , and so way is made for any sin . lesser commandments ( saith one ) are a hedge about the greatest ; if by small sins you break down this hedge , you will quickly make breaches upon the greater too : smaller sins many times will engage you to commit greater , to maintain and defend them ; the least link in a chain will draw the greatest after it . if you would be kept from great sins , you must take heed of the first beginnings , obsta principiis , &c. a small wound in the body , if it be not looked after , may fester and gangrene , and endanger the life : so small sins , if not stopt and healed , will breed a gangrene in the spirit , and bring certain death and destruction . if you do not resist the beginnings of sin , it will be hard to make head against it afterwards , when it hath got more strength : it will be as hard to leave off a custom of sin , which will be a second nature , as for the aethiopian to change his skin , or the leopard his spots . non obtinebis ut desinant , si in●…ipere permiseris : imbecillis est primò , vires dum procedit par at : excluditur facilius quàm expellitur : facilius non recipiuntur quàm exeunt : saith seneca . vice is but weak at the first , it gathereth strength as it proceedeth ; it is easier kept out , than thrust out ; it is easier not to receive it , than being received , to leave it . dear youths , take heed then of small sins , resist the first motions and temptations to sin , crush sin in the first rising of it , delight not in the thoughts of it : keep your hearts , guard your senses if you would overcome this temptation of the wicked one . ( . ) the fifth temptation whereby the wicked one doth draw young men to the commission of sin , is , by the hopes of future repentance . you may allow your selves a little longer in the practice of sin ; you may rejoyce , and take pleasure in the dayes of your youth , it is time enough hereafter to think of growing serious and religious , to think of repenting and turning , and making your peace with god. that you may overcome this temptation , remember what hath been said already , concerning the uncertainty of your life , the uncertainty of the means of grace , the uncertainty of gods working by the means . thus much for the first particular , concerning the most ordinary and prevailing temptations whereby the wicked one doth draw young men to sin . sect . vii . . the second thing is to caution you against some particular sins of youth , which the wicked one would draw you unto . now there are these sins of youth , which i shall caution you against . . uncleanness . . drunkenness . . gluttony . . gaming . . quarrelling . . swearing . . lying . . unfaithfulness . . disobedience . . idleness . . sabbath-breaking . . a frothy spirit . . scoffing . . pride . . censoriousness . . procrastination of repentance . . carnal security . . carnal confidence . . rashness . . unsteadfastness . . young men , take heed of uncleanness . the wicked one will be busie to tempt you , and your hearts in these years will be most ready to encline you ; youthfull lusts are now apt to stir within you , especially in such a city as this , where there are so many objects to entice your eye and heart ; but for your life , take heed that you be not drawn to this sin . flee fornication and adultery ; other sins are without the body , but he that committeth fornication , sinneth against his own body , cor. . . not to speak any thing of mens weakening and consuming their bodies by their frequency in this sin : he that committeth fornication des●…leth his body , it is a filthy nasty sin●… hereby the body is more defiled in the eyes of god , than if the body were drenched in a jakes : it is just with god that such as venture upon this sin should , as many do , get the soul disease hereby , and that their members should ●…ot and putrifie whilest they are alive . he that committeth fornication or adultery , sinneth against his own soul , he defileth his soul , he woundeth his soul , and he destroyeth his soul ; his heart , which should be god temple , is hereby defiled , and he loaths such an habitation ; his conscience which whilest whole , is a continual feast , is hereby wounded ; his spirit , which whil●…st chaste and clean is safe , is hereby exposed unto inevitable ruine and destruction : therefore it is a foolish sottish thing to commit this sins see prov. . , . whoso committeth adultery with a woman , lacketh understanding , he that doth it destroyeth his own soul ; a wound and dishonour shall he get , and his reproach shall not be wiped away . such as commit this sin blot their name , as well as defile their spirit ; wound their reputation , as well as wound their conscience ; but chiefly , they lack understanding , because hereby they d●…stroy their own soul. young men ; look into two or three scriptures , which methinks should be sufficient to deterr you from this sin , where you may perceive , whatever sweetness and pleasure this sin may promise and yield , that bitterness and destruction is at the end , and in the conclusion . see prov. . , , . the lips of a strange woman drop as an hony-comb , and her mouth is smoother than oyl : but her end is bitter as worntwood , sharp as a two-edged sword ; her feet go down to death , her steps take hold on hell . see also prov. . from vers . . to the end of the chapter ; where solomon speaketh of the young man void of understanding , whom he took notice of out of his window , meeting with an harlot , who enticed him , and perswaded him to accompany her to the bed of lust ; and he telleth you that he went after her , as an oxe to the slaughter , and a sool to the correction of the stocks ; as a bird to the snare , till an arrow struck thorow his liver , not perceiving the danger he was in of his life . therefore he calleth upon young men to hearken , and take warning , and to turn away their feet from her paths ; and that because her house goeth down to hell : and chap. . . he telleth you , that none that go unto her return again , neither take they hold of the paths of life . this sin doth so stupifie men , that it is ten thousand to one but you go to hell without ever thinking of returning , if you commit it : for he that commiteth-fornication or adultery , sinneth against god , and he severely threatneth all such , heb. . . marriage is honourable in all , and the bed undefiled , but whoremongers and adulterers god will judge . and it is a fearfull thing to fall into the bands of the living god , heb. . . hereafter you will be repayed with ten thousand times more pain and hearts-grief in hell , than ever you found delight in this sin . young men , take heed of uncleanness ; as you ever hope for salvation , and to escape future wrath , refrain this sin , take heed of actual adultery ; avoid occasions , come not neer the places where harlots live ; shun the company of such as are light and wanton ; entice not any , by speech , or look , or behaviour , neither be enticed your selves ; take heed of going to stage-playes , where a dart may strike your heart , where you may have incentives to the sin by the immodest actions of actors , or the immodest garb of spectators . comé not neer the flame , lest a fire be enkindled in your bosomes before you are aware ; be not found in the devils school , lest he catch you in his snare , and binde you , and lead you captive . if the wicked one assault you in your place , and you be tempted by any that converse with you , flee the place , as joseph when his mistress enticed him , say , how can i do this great wickedness , and sin against god ? and young virgins , yield not to this sin , if you be inticed ; encourage not any by your carriage to make an attempt ; rush out of the hands of the temptation with speed and indignation ; proclaim the shame of any that shall twice move you ; keep your selves chaste and pure , it is your ornament , it is your glory . young men , take heed of actual uncleanness with others , and take heed of self-pollutions , which are murder and adultery before god ; do not dishonour your own bodies by your selves . take heed of speculative uncleanness , do not look upon a woman to lust after her . make a covenant with your eyes , that you may not think upon a maid ; suppress the first rising of lust in your minde ; get this evil concupis●…ence mortified by vertue drawn from christs death , and the operation of the spirit ; beat down your flesh with labour and abstinence , if you finde your selves very prone to this sin ; and if no other course will do to quench the burning , god hath appointed a remedy by marrying : but diligently and faithfully use all other means first , if other considerations do not move you to that relation . this treatise would swell into too great a bulk , should i speak thus largely concerning every sin ; therefore i shall be more brief in the rest . . young men , take heed of drunkenness . you are strong in body , be not strong to drink unto excess . this sin will distemper your body , intoxicate your spirit , and destroy your soul ; take heed of it ; it is one of the fruits of the flesh , gal. . . and such as commit it cannot have any inheritance in the kingdom of heaven , cor. . . think of the bitter cup of gods wrath hereafter , which you must drink of , if you exceed the measure in your sweet cups here . take heed of frequenting those places , i mean taverns and alehouses , where the temptation doth chiefly lye ; neither go into those places often , neither stay in those places longer than need doth require . take heed of the company of drunkards , turn away from them , if they tempt you ; shake them off if they hang upon you ; choose sober persons for your associates and familiars , take heed of the ungodly practice of drinking healths , a heathenish custom , too much in use amongst some loose christians ; i might say , a hellish custom , which the devil doth put men upon , that it might be a shooing-horn to drunkenness . you are halt perswaded to be drunk , when you are perswaded to drink a health , forbear it , it is an occasion of much sin . . young men , take heed of gluttony , especially in these leasure dayes , wherein so much time and cost is layed out in feasts . this gluttony is called by our saviour , sursetting , which he warneth his disciples against , luk. . . take heed to your selves ; lest at any time your hearts be overcharged with surfetting and drunkenness , and that day overtake you at unawares : here gluttony and drunkenness are coupled together , as being much of the same nature , the one is drinking to excess , the other is eating to excess ; then our saviour biddeth , take heed of overcharging their hearts ; when the body is overcharged with meat , the heart is overcharged , the soul is overcharged as well as the body , and therefore unfit for the service either of god or man. then he commandeth them to take heed , lest at any time they overcharge themselves with such excesses ; it is not lawfull at any time , neither on ordinary dayes , neither on extraordinary dayes , not on feasting dayes ; god alloweth his people to feast , but not to gluttonize ; they may eat for necessity , and something for delight , but they must never eat unto excess , to distemper and discompose themselves for action . and lastly , he subjoyns an awakening consideration , lest that day overtake them at unawares , lest the day of judgement overtake them , if not of the generall judgement , yet of their particular judgement ; lest death should surprize them , and the wrath of god should surprize them at unawares , and they should be taken away in the act of this sin , as psal. . , . whilest the meat was in their mouths , the wrath of god came upon them , and slew the fattest of them . . young men , take heed of gaming . some sports are lawfull , and innocent , and needfull at some times for the health of the body , but take heed your affections be not set upon any sports , and than you spend not more time in them than is needfull . but there are other . games that are useless and hurtfull , that are thieves of money and time , and unlawfull ; such as carding and dicing , which being pure lottery , and lottery being a sacred thing should not be made use of in games , ( as i conceive ) no more than oaths in common discourse . cards may well be termed the devils books , and dice the devils game ; look not into those books , though they have no sense in them , yet they will strangely bewitch you to spend hours and nights together in turning them over : throw not away your time with the dye , you can never recover what you lose , i mean your precious time ; not to say any thing of the danger you will be in of spending all you have , as some who have been worth many thousand pounds at night , have not been worth a thousand pence by the morning . there is no exercise of the body in th●…se games , and i am sure there is a corrupting of the minde , and a loss of the precious time ; and what plea can you have for such games ? have you no employment for your time ? is it not pity that so many golden hours should run waste ? be not enticed to this sin by friends ; be not perswaded to it by custome ; if you will do as the most do , you must go where the most goe , and that is to hell. think , if you lay upon your death bed , whether this sin of gaming would not trouble you ; and whether those will not have more peace , that our of conscience have forborn to touch a card or dye all their life-time . . young men , take he●…d of quarrelling ; forbear gaming , and you will be out of the occasion of many quarrels . take heed of a contentious spirit : in your young blood and strength of body , you are apt to have that which the world falsly terms a high spirit , and may be ready to offer affronts and injuries to others , and be able to bear none ; but let me tell you , that such a spirit is a low , base spirit , a mean ignoble spirit : the high spirit indeed is such a spirit , as is most like the spirit of christ , he who had the most noble soul that ever god created , and his spirit was humble and meek , who did injury to none , but bore all injuries patiently ; who when he was reviled , reviled not again ; when he suffered , he threatned not ; when he was smitten , he did not return blow for blow . this was noble . young ones , labour to be like unto jesus christ in meekness , and patient bearing injuries and reproaches : strife and contention comes from beneath , and is termed james . devilish ; but meekness and patience cometh down from above , and will truly ennoble you ; a meek and quiet spirit , not on●…y in women , but also in young men , is their ornament , and before god of great price , p●…t . . . . young men , take heed of swearing ; it is the express command of our saviour , matth. . , . i say unto you , swear not at all , &c. that is , in your ordinary discourse , but let your communication be yea , yea , nay , nay , for whatever is more than these cometh of evil . if you will be christs disciples , you must obey him . what advantage can you get by this sin ? what honour is it to swear ? what pleasure can you finde in it ? be sure it will bring damage , it provoketh god to punish , he hath threatned to curse swearers . we read zach. . , . of a flying roll , the length twenty cubits , the breadth ten cubits , which is interpreted to be the curse that goeth over the face of the earth , to cut off him that stealeth on one side , and him that sweareth on the other side . god threatneth to condemn swearers , jam. . . above all things swear not , lest ye fall into condemnation . take heed of the horrid oaths of the roaring blades in our times , and take heed of more petty oaths of faith and troth ; take heed also of cursing , and taking gods name in vain , remembring that the lord will not hold such guiltless . . young men , take heed of lying . see eph. . . wherefore putting away lying , speak every man truth . you would not speak lyes , if the party you spoke them unto did know and could prove them to be lyes , the intent of lyes being to cover : god knoweth your lyes , you cannot cover any thing from him ; and god being truth , loveth truth , and hateth lyes , and hath threatned lyars to give them their portion in that lake which burneth with fire and brimstone , rev. . . take heed of accustoming your selves to this sin of lying whilst you are young , it will be hard ever leaving it . whatever advantage you may think to get by a lye , i am sure your damage will be greater : whatever credit you may think to get by a lye , your dishonour is greater : whatever fault you cover by a lye , you do hereby the more aggravate it : whatever kindness you may think to do another by a lye , you do your selves a thousand-fold more injury : though you may account lyes but words , and words but wind , yet for such words you will be condemned , and such a wind as one saith , is sufficient to blow your souls into hell. . young men , take heed of unfaithfulness . you that are apprentices , or servants , take he●…d of unfaithfulness to your masters , that you do not wrong and d●…fraud them in the least , remembring that dreadful threatning , that god will be avenged upon all defrauders , thes. . . they may not know your fraud and deceit , but god is privy to it , and the vengeance will be fearful which one day he will recompence unto you for this sin . read the duty of servants in this regard , tit. . . where they are warned against purloining , and exhorted to shew all good fidelity , that they may adorn the doctrine of god our saviour in all things . be faithful to your masters as to their estates , their money and goods ; be careful as if they were your own ; do not wrong them , or any else whilst young ; remembring that you must make restitution , as ever you hope for salvation , if you be able to do it ; and be faithful to them as to their counsels ; do not blaze abroad their secrets ; do not make known their infirmities ; serve them with all uprightness and fidelity , as if you were to serve christ himself for indeed he will count it so , and hath promised a reward to faithful servants , beyond what their masters can give , eph. . . col. . . . young men , take heed of disobedience . children obey your parents in all things , for this is well pleasing to god , col. . . for this is the first commandment with promise , ephes. . . servants be obedient unto them which are masters according to the flesh , with fear and trembling , in singleness of your heart as unto christ ; not with eye-service as men-pleasers , but as the servants of christ doing the will of god from the heart , ephes. . , . here is a copy of your duty , take heed of the contrary sin , which the wicked one will be busie to tempt you unto . in disobeying parents and governours , you are disobedient unto god , and displease christ your great master ; if they be strangers to christ , you ought to obey them , except in those things which are unlawful . young ones that are yet under governm●…nt , take heed of disobedience ; as obedience will be rewarded by christ , so disobedience will be punished by him at his second appearance : be not disobedient to governours , and behave not your selves irreverently towards the aged and gray-headed , for you ought to honour the silver-hair . . young men , take heed of idleness . do not loiter away your time , especially the time of your youth : time is very precious , the time of your youth is most precious , the choicest and chiesest ; it is your seed-time , your gathering-time ; you are now more active and fit for employment ; you may happily spare a month better if you should live beyond fifty years , than an hour now ; your whole time is short , the time of your youth will be slipt away quickly , manhood and old age will steal on you before you are aware ; but you ●…ie whilst young : you can call no time yours 〈◊〉 the present : o how precious is the present hour i think if the damned had but one hour given them , how they would esteem and improve it . i have heard of a lady at her death , who had mis-spent the ●…ime of her life , groaned out in her air breath this sad speech with bitterness and earnestness , 〈◊〉 thousand worlds for one quarter of an hour 〈◊〉 take heed of lavishing away your time in sin and va●…y ; let not an hour pass without doing something , fill up your whole time with duty ; you may can , and drink , and sleep , but let not the concernments of your body , devour too much of your precious time ; let them not have more of your time than is necessary , more than is duty . redeem your time , double your diligence , remember how much of your time is irrecoverably gone ; how much of your work is still to do ; remember how neer you are to eternity when time shall be no more , therefore apply your hearts to wisdom , and whatever your hands finde to do , do it with all your might . take heed of idleness in your particular callings ; be diligent in your secular imployments ; the diligent hand maketh rich ; but the slothful person is brother to him that is a great waster : take heed of idleness , of spiritual sloth in your general callings : take heed of wholly neglecting the duties of gods worship , either publick , or family , or closet ; of neglecting to hear , or read , or pray ; and take heed of negligence in these duties ; there is a curse denounced against such as do the work of the lord negligently , jer. . . you must not be slothful , if you would be followers of them who through faith and patience have inherited the promises , heb. . . . young men , take heed of sabbath-breaking : do not idle away this day as too many young men do , in the fields , in visits , in vain company , much less in taverns , or alehouses , in drinking , and greater wickedness than all the week besides . value the sabbath day , above all the daies of the week ; spend it in the duties of gods immediate worship ; you may get something in the shop en the week day , you may get more in gods house and ordinances on the lords day , spiritual light , and life , and strength , and peace , and joy , gods favour ; jewels of grace , evidences for heaven , are worthy your seeking ; do not lose such benefits as these by profaning the sabbath-day , by suffering worldly business to entrench upon this sacred time , which god hath sanctified , and you ought to keep holy . . young men , take heed of a frothy spirit . some young ones are full of froth and vanity , very toyish and foolish , without any solidity or seriousness . it is time for you now to put away childish things ; get the vanity of your minds emptied ; let the frothiness and levity of your spirits be curbed by the fear of god , an awful apprehension of his omnipresence , and all-seeing eye ; put your spirits under the government of the lord jesus christ. . young men , take heed of scoffing . if you have wit , let it not vent it self in scurrility , in jesting and jeering at others , which the apostle eau●…oneth against as inconvenient and unbecoming the gospel , ephes. . . do not mock at others infirmities , but pity them ; let nothing be the object of your scorn , except it be sin , neither should you scoff at others for their sins , but labour to reduce them by your friendly admonitions . above all , take heed of fcoffing at any for their holiness and strict walking , which is an undoubted character of a prophane and carnal heart ; and such persons as do so , are scorned by god , and most contemptible in his eyes . . young men , take heed of pride . do not over-value and esteem your selves ; do not conceit an excellency in your selves above others , but with lowliness of mind esteem others above your selves : if you have any gifts and attainments that may be useful , glorifie god with them in your sphere ; be thankful for them ; and withall , be so well acquainted with your imperfections and secret corruption of heart , that you may be humble . be not proud of gifts of mind , much less of strength and beauty of body , and least of all , of hair , which is but an excrement , or of clothes , which are a badge of mans apostacy . remember that pride goeth before destruction , and a haughty spirit before a fall : that god looketh upon the proud afar off , when he hath a respect to the lowly , psal. . . that god resisteth the proud , when he giveth grace to the humble , pet. . . . young men , take heed of gensoriousness , of rash judging of others . take the caution of our saviour against this sin , matth. . , , . judge not that ye be not judged , for with what judgement ye judge ye shall be judged , and with what measure ye mete , it shall be measured unto you again . and why beholdest thou the mote that is in thy brothers , eye , and considerest not the beam that is in thine own eye ? if you censure others , you will be censured again ; be sure ye will be judged and condemned by god ; you are apt to spy little faults , motes in others , be acquainted with the beam in your own eye , with your own greater faults , and you will not then be so forward to judge . take one more scripture , which cautioneth you against this sin , jam. . , . speak not evil one of another ; he that speaketh evil of his brother , and judgeth his brother , speaketh evil of the law , and judgeth the law. he doth in effect say , that the law which condemneth this sin , is not so fit a law. but if thou judge the law , thou art not a doer of the law , but a judge . there is one law-giver , who is able to save and to destroy ? who art thou that judgest another ? . young men , take heed of procrastinating , your repentance . do not put off this great work until to morrow ; remember what hazards you run ; how uncertain life is ; how unlikely that ever you should repent , if you do not improve your youthful season for it . set about the work presently , break off your sins by repentance presently , and make your peace with god without further delay , left you be cut off from the land of the living before you are aware , and hereafter there will be no room for repentance . . young men , take heed of ●…nal security . you have health , and strength , and peace , and prosperity it may be 〈◊〉 , and never tasted the bitter cup of affliction ; and therefore may be apt to be secure , and secretly hope that this state will last , that your mountain is so strong , that you shall never be moved , that you shall never come into adversity . alas ! you are little acquainted with the world ; man is born to trouble as the sparks flye upwards ; crosses , and cares , and losses , and sickness , and pain , and many miseries are the attendants of this life ; and you must look sooner or later , in one measure or other , to have your share : be not secure , but prepare , lest being unprovided , the miseries of this life be more irksome and unsupportable . . young men , take heed of carnal confidence . you may be apt now to put your trust in arms of flesh , to repose much confidence in friends or means , and some external props ; but you will finde them all like broken reeds , or a foot out of joynt ; and where you have the greatest hope and trust , you are like to meet with the greatest disappointment : cease then from man , whose breath is in his nostrils ; trust not in uncertain riches ; stay not upon any creature , but put your trust in the lord , who is omnipotent and faithfull ; in him you may be secure as to the greatest evil , and you may have confidence of all needfull supplies . . young men , take heed of rashness . be not rash in your promises , lest you repent , or be found unfaithfull : be not rash in your undertakings , in your engagement in any business ; especially take heed of rashness in changing your condition . remember that proverb , that youth rideth post to be married , and lodgeth in the inne of repentance . in all the weighty affairs of your life , pray to god earnestly for his guidance ; consult with wise and faithfull friends ; and seriously deliberate things in your own mindes . observe the rule of the word , and let your design be the glory of god. . and lastly , young men , take heed of unsteadfastness . be not inconstant in your resolutions as to civil affairs and undertakings ; but especially take heed of inconstancy and unstedfastness in the wayes of god. take heed of a wavering , unsettled minde , of backslidings and revoltings from god , let not your zeal degenerate into lukewarmness , and your present forwardness end in apostacy . but watch , stand fast in the faith , quit your selves like men , be strong , cor. . . and with full purpose of heart stick close unto the lord , aū . . . labour to keep your selves from these sins of youth which the wicked one would draw you unto , that so you may be victorious , and if you overcome , you shall eat of the tree of life which is in the paradise of god , rev. . . you shall not be hurt of the second death , v. . you shall eat of the hidden manna , and have the white stone , wherein the new name is written , which none-can read but they that receive it , v. . you shall have the morning star , v. . you shall be cloathed in white raiment , and christ will confess your name before his father , and before the angels , ohap . . . you shall be pillars in the temple of god , and go no more out , and have the name of god written upon you , v. . you shall sit with christ on his throne , as he overcame , and is set down with his father on his throne , v. . my most dearly beloved young men , labour thus , that you may be such young men as are commended in the text , to be strong , that the word of god may abide in you , and to overcome the wicked one . sect . viii . and now i shall shut up my whole discourse with a few words for encouragement of you in these duties . . this will be your wisdome ; whoso is wise will observe these things . read one place concerning davids wisdom upon this account , psal. . , , . thou through thy commandements hast made me wiser than mine enemies ; for they are ever with me . i have more understanding than all my teachers ; for thy testimonies are my meditation . i understand more than the ancients ; because i keep thy precepts . remember , that the fear of the lord is the beginning of wisdom , it is the chief part of wisdom , and they have the best understanding that keep his commandements , psal. . . . this will be your glory . this will be an or-nament of grace unto your head , and like a chain about your neck , prov. . . it will make you shine like lights in a dark world , and it will not only render you truly honourable , but also tend exceed-ingly to your masters glory . . this will be your advantage . it will bring in the truest , purest , surest , and most lasting gain . . this will be your safety . this will shelter you under the wings of the almighty , secure you in times of great judgements here , and from storms of future wrath . . this will be your peace . great peace have they that love gods law , and nothing shall disturb them . this will yield peace and comfort to you in life , this will bear up your spirits in the hour of death , and at length procure for you a crown of glory which fadeth not away . be strong then , o ye young men , because in due time ye shall reap , if ye faint not . let the word of god abide in you , because of the treasure laid up for you . and overcome the wicked one , because of the crown of glory which shall be set upon the head of the conquerers . vincenti corona dabitur . finis . a yong mans inquisition, or triall vvhereby all young men (as of all ages) may know how to redresse and direct their waies, according to gods word, and if they bee in the way of life to saluation, or in the way of death, to condemnation. together with a godly and most comfortable meditation and praier ioyned thereunto. by william guilde. guild, william, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a yong mans inquisition, or triall vvhereby all young men (as of all ages) may know how to redresse and direct their waies, according to gods word, and if they bee in the way of life to saluation, or in the way of death, to condemnation. together with a godly and most comfortable meditation and praier ioyned thereunto. by william guilde. guild, william, - . [ ], , [ ] p. printed by r. raworth, for iohn bache, and are to be sold at his shop in popes-head pallace, at london : . reproduction of the original in the union theological seminary (new york, n.y.). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng young men -- early works to . christian life -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - aptara rekeyed and resubmitted - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a yong mans inqvisition , or triall . whereby all young men ( as of all ages ) may know how to redresse and direct their waies , according to gods word , and if they bee in the way of life to saluation , or in the way of death , to condemnation . together with a godly and most comfortable meditation and praier ioyned thereunto . galat. . . if we liue in the spirit , let vs also walke in the spirit . by william guilde . at london . printed by r. raworth , for iohn bache , and are to be sold at his shop in popes-head pallace . . to the most worthy , and zealous of gods trueth , the senate and citie of aberdene , together with the painefull , and faithfull pastours of the same , all grace and peace from aboue , constancie in the puritie of the trueth , ioy of gods spirit here , and eternall ioy , glorie , and happinesse , with the same spirit in the world to come , amen . hipponicus the sonne of hippias , a citizen of athens , hauing decreed and appointed to erect and dedicate a certaine image vnto his natiue soile , as a testimony and manifestation , of his ardent loue , dutifull affection , and gratitude towardes the same , was counselled and importunately perswaded by his friends and kinsfolks ( who did heare of his immutable determination thereunto ) to giue out the same to be framed & made by polycletus , ( an excellēt grauer of images in those times ) but he greatly disassenting from their opinion , and reiecting their importunate perswasions , answered them ; that in doing so , he should exhibit to the eyes of athens , an image or representation , rather of the excellent art of polycletus , the image maker , then ( according to his intention ) the image & manifestation of his owne loue , regard , and affection ; & that likewise it might bee that athens so should rather respect the one , then perceiue so well or regard the other : and therefore hee had decreed , to manifest his own affection or heart , by his owne hand , perswading himselfe , that the whole , to wit , the manifestation howsoeuer , as his loue manifested , proceeding both from himselfe , would bee more acceptable to his athenians , then the exact arte of expert polycletus ; and that not hauing great occasion to fixe their eyes onely vpon the exquisite worke of the image or representation , to say , who wrought it ? they would onely behold the ardent affection represented of him who dedicated the same : so likewise with hipponicus , after long and earnest wishing of an occasion , whereby i might in some sort also , manifest and testifie my dutifull affection , regard , remembrance , and gratitude ; which i owe to the athens of my birth & education , as a small riuer returning to his ocean . i haue decreed to erect and dedicate vnto the same , as an image and plainer manifestation of my loue , ( being a young man my selfe ) this image and representation of a godly and christian young man , trying his waies , and by earnest inquiring in consolatiō with god , shewing whereby or how to redresse the same , to wit , in taking heede thereto , according to gods word . vnto the which examplar , i wish that euery yong man may ( as he should ) cōforme himselfe ; & being inuaded or neuer so little stung , with the poisonable & serpentine lusts of youth , whereof this wildernesse is so ful , he may vnto this image , erected in gods word , lift vp his eyes , thereby & therein beholding his dutie , and the safetie of his soule , which ( with hipponicus ) i perswade my selfe likewise , that it shall be so in loue accepted of my natiue athens and athenians , as in loue , and a testimonie of my loue , i dedicate the same vnto them . in the framing whereof , albeit the exact arte of polycletus be wanting , and is not to bee expected , yet with him , without any suspecting of the contrarie , i doe assure and perswade my selfe , that the loue of the dedicatour with his intention to manifest & testifie hereby the same , will bee more respected and weighed in the ballance of reciprocall loue , ( which couereth many infirmities ) then the image thereof dedicated , or manner of testification howsoeuer . in the which assurance and perswasion , i doe rest , repose , secure & satisfie my selfe ; desiring withall , and earnestly wishing , that the almightie god of israel , who neither slumbereth nor sleepeth , may euer bee the watch-man and wall of the citie , with the s●nne of his loue , and sincere trueth of his sonne , that hee may euer shine in and vpon it , that the candlesticke thereof may neuer bee remoued , nor the chariots and horsemen thereof taken away , but his blessings may bee vpon his people externally , internally , eternally , amen . william guilde . to the three right worshipfull brethren , sir iohn sheffeeld , knight ; master edward and master william sheffeeld , sonnes to the truely , noble , and right honourable , the lord sheffeeld , lord president of yorke , and one of his maiesties most honourable order of the garter : all encrease of true vertue , honour , and happinesse here , and eternall felicitie with christ for euer hereafter . it is said of apelles , ( a most cunning painter ) that after he had painted and appointed any peece of worke , to be exhibited to a publike view in any open place , vsed to lurke priuily behinde the same himselfe , to heare the diuers and dissonant opinions & censures , which the pass●rs by vsed , and did pronounce of his picture ; and willing to satisfie their curious & captious natures , withall vsed to excuse himselfe by vnder writing so , apelles faciebat , ( not fecit ) . if apelles therefore in his age , sole and most expert in his arte , vsed neuer to expone any picture to publike view , without shrowding himselfe ( as it were ) both with his bo●●d and this forenamed excuse , from the captious tongues of the multitude ; verily the vse of patronage in these our daies , wherein so many of carping zoilus , & taxing momus liueth , is not onely customable , but also altogether necessarie , who verifieth the prouerbe , quot capita , tot sentētiae , & quā varia ora , tam varia iudicia , and are busie to be pulling out the mote out of their neighbors eies , not cōsulting with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nosce te ipsum , to take the beame first o●t of their owne . therfore it is ( right worshipfull trinarie ) that leauing the viper to the file , & hos ardeliones , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; yet this time i haue presumed to shrowd and couer this little treatise , vnder the sheild of your beneuolence and fauour , offering and dedicating these small and vnworthy labours of a young man , concerning a young mans direction in his life , according to gods word , with the hands and heart of all humility , dutie , and affection to you , the yong branches and happy of-spring of so noble a stocke , whose roote so to fasten & establish in the land wherein hee liueth with honour , and in the land of the liuing for euer , that the worme of his enemies may neuer preuaile to make any of the least of his branches to wither or decay , but they may euer spread , and more and more flourish in all godlinesse , honour , & blessednesse : i pray almighty god , to the glory of his name , his churches comfort , and the posterities happy memorie ; perswading my selfe , that as in all heartie and vnexpressible loue , ( my conscience bearing mee witnesse ) i present the same vnto your worshippes , till god enable mee more to expresse my deuotion : so also you will graciously accept thereof , respecting rather the inward affection of the heart dedicating , then the outward thing by it dedicated ; as also assuring my selfe , that ionas was neuer better guarded vnder the shadow of his greene and tender gourd , from the offensiue heate of the scorching sunne ; vlisses neuer thought himselfe more safe , when hee did hold the weapon of noble achilles in his hand ; nor iole daughter to king euritus , more feared when she did stand armed with the weapon of valiant hercules : then i shall be safe and secure , vnder the shadow of your protection , and refreshing wings of your worships fauour , resting and reposing my selfe with my labours . your worships in most humble duty , and heartiest affection deuoted , william gvilde . a yovng mans inqvisition or triall . psal. . vers . . wherewith shall a young man redresse his way ? in taking heede thereto , according to thy word . concerning the author of this psalme , amongst writers there is no concordance , and agreement , in certaintie of any nominated particular ; but as the tree is knowne by his fruites , so it is euident by this psalm , and the manifold comfortable matter therein contained , that he was a singular sanctified & holy prophet of god , who wrote the same , by the speciall inspiration of gods holy spirit . and it appeareth more particularly that the certaine author thereof was dauid , being then a young man in sauls court , then greatly corrupted ( as by his collation verse , . appeareth ) and that hee did meditate this psalme not long time after the slaughter of goliah , being presently thereafter notwithstanding , laied open to the narrow marking and hatred of saul himselfe , and to the malice of his wicked seruants , as also beset and pursued with the temptatiōs of the inticing pleasures and manifold alluring vanities of youth . which desiring to auoide , and to institute his life and waies according to the law of god , that so hee might haue gods loue more encreased towards him to encounter the vniust hatred of man , and his strength more confirmed in his heart , to ouercome the manifold temptations of fraile youth . he therefore imploreth gods helpe and the assistance of his spirit , to open his eyes that he may see the wonders of his law , to make him vnderstand the way of his precepts , to direct him therein , to incline his heart to his testimonies , to turne away his eyes from regarding vanitie , and to quicken him in his way , to direct his steppes in his word , and let no iniquitie haue dominion ouer him , to deliuer him from the oppression of men , that he might keepe his statutes , and to let his louing kindnesse and saluation come vnto him according to his promise . the title prefixed before this psalme is , halleluiah , an hebrew word , vsed as well by gods saints on earth in praising of his name , as by dauid , psalm . . as also by the glorified spirits and angels in heauen before his throne , retained by all nations and peoples , and vnturned in their own natiue and proper tongue or language by any , for the ●●●estie and reuerence the h●brew word importeth in it selfe , incommunicable to any other . as for the signification therof , it is compounded of two words , hallelu , a verbe in the imparatiue moode signifying praise , and iah , the glorious name of god , retained so in the originall , psalm . . vnexpressed by any other word : so that by this signification , the reason of the intitulation thereby , of this psalme , is this ; that in the same great matter of praising gods holy name , is set before our eyes , who in his loue to man , hath manifested his will in his powerfull word , by the keeping whereof , and walking in the same , we are made truly happy & perfitly blessed , vers . , . whereby yong and olde may redresse , purifie , and make straight their sinful , vncleane and crooked waies , reforming and conforming them by the same to his will. which as it is the word of him , who is the resurrection & the life , so it quickens euery dead soule in sin , raising it vp to newnesse of life ; a coūsellor to the simple , a delight to the godly , a lanterne to our feete in darknes , and light to our path in the night ; a comfort in trouble , which raiseth , and saueth from sin , and preserueth from eternall confusion , as verse , . so that for this great and excellent benefit , and for such an inestimable iewell , in this psalme reuealed vnto vs , wee are bound with that wise marchant in the gospel , to reioyce exceedingly in our heart , and to expresse and manifest our ioy in hearty praise and thanksgiuing to god the giuer thereof . and so forth for the signification of the title of this psalme , or inscriptiō , with the reason thereof , and vse made in this place . as for the further etimologie , according to the latine orthographie thereof : some maketh it to include a mysterie in it , making the first sillable , al , to signifie altissimus ; the second , le , to import leuatu● in cruce ; the third , lu , lugeb●nt sancti ; and the fourth , ia , iam vero resurrexit ; including so therein the mysterie of the passion and resurrection of christ , which is the chiefe and onely cause to moue all christian hearts to rise in hearty praise and thanksgiuing to god on high . the doctrine contained in this psalme or matter , is morall , which as it is aboue all other most pleasant and delectable ; so this psalme containing the same , as in length , so in excellencie it surpasseth the rest , as the sunne doth the small glistering starres in glory and brightnesse of light , shewing and setting forth to the eyes of all men , the inestimable worth and rare vertue of gods word , with the most blessed & happie estate of all those whose delight is therein , and who maketh it a rule to conforme all their actions thereby , and their way wherein they wil walke . the psalme it selfe , according to the forme therof , is of a mixed kind of stile , containing diuers exhortations to all men , who would attaine vnto true happinesse to seeke after gods word , and embrace the same with their whole heart , walking therein , and practising the same in their life and conuersation , with sundry and sweete comforts to the godly that are afflicted any way ; also confessions of his owne delight , earnest desire , estimation , ardent loue , and carefull obseruation of gods precepts and word , fearefull threatnings to the wicked , who despiseth the same , and many earnest prayers to god to confirme him in his trueth , to establish his feete in his waies , and to take away all impediments whatsoeuer might hinder his course in this path of saluation . the diuision of the psalme is in . sections called octonaries , according to the number of the letters of the hebrew alphabet , being so many . euerie section or octonarie containing . seuerall and distinct verses , beginning all in the originall hebrew text , with one seuerall letter , wherein some will haue a mysterie included . but there are three chiefe reasons rendred thereof : the first is , that it is done and composed so , for the greater ornament of the psalme , the matter thereof being so excellent . the second is , that the excellent doctrine and matter of the psalme may bee the more diligently noted , & greater delight & estimation had thereof . and thirdly , that these excellent doctrines abounding so in euerie part and verse of the psalme , being many , diuers , and so necessarie by this forme of composition and order , they may more easily be comprehēded in our memory . but ambrose vpon this same psalme , yeeldeth a fourth reason & vse , diuerse from the former of the notation of this psalm so , which is thus ; vt paruulorum ingenia primis literarum elementis legendi vsum addiscunt : ita nos buiusmodi elementis vsum viuendi : as the ingines or wits of little children ( saith he ) by the first elements of letters learneth the vse of reading , so let vs by these elementes learne the vse of liuing . the full alphabet whereby this psalme is noted , noteth to vs the fulnes of the matter therein contained , and that wee with our whole affections should fully embrace the same , and with all our heart and soule desire it , and delight therein . the diuersitie of the letters sheweth the diuersitie and plentie of matter , that is set before our eies ; as so many pleasant & holesome delicate dishes , at a bountifull bāquet . the vnitie of all the verses in euery octonarie beginning with one letter , doth demonstrate the vnitie of the matter therein contained , to the delight whereof , if wee will vnite our hearts , it is able to vnite vs with god our father in loue . by the octonar number in euery section is declared , that as the purification of vncleannesse , and the celebration of circumcision ( whereby the fore-skin of the flesh was taken away ) by gods law , was obserued the eight day ; euen so by the embracing of these doctrines and obseruing of gods holy lawe ( whose excellencie and powrefull effects are set downe in these octonaries ) our hearts shall be purified , and made cleane before god , hauing thereby the fore-skin of our heart , which barreth out gods spirit , that king of glory from entring into it , and our carnall affections taken away , our drossie & vncleane corruption , by the fire of that word and spirit burned vp , and consumed , and the image of god , iesus christ , that second adam restored to vs ; with whom wee must rise in righteousnesse , as by sinne in that first adam , we al did fall and lost that glorious image of our creator , and god. as for the argument of the whole psalme : in the same the holy prophet of god exhorteth all the faithfull , and members of the true church of christ , carefully to retaine , keepe and obserue the word of god in all sinceritie & puritie of truth , eschewing all addition , or mixture of mans wisedome ( which is foolishnesse ) thereunto , and worshipping god , as hee hath commanded and warranted vs , in his word onely . as also that not onely wee retaine the same in the sinceritie thereof , worship god onely according thereunto , but also we make it a rule to all our actions , practising the same dayly : night and day delighting and meditating therein : laying and hiding it vp in our hearts : and by the sanctificatiō of our life , to shew the pietie of our heart , thought , word , and deed agreeing therevnto . and because to vnderstand gods word ( in respect of our naturall ignorance ) and in our life to practise the same ( in respect of the dominion of sinne , that he hath gotten ouer vs ) is not of the strength of man , but must be the power , & worke of gods holy spirit , therefore he mixeth often prayers ; to open his eyes ; to make him vnderstand the way of his precepts , to direct his steps therein , and to let no iniquitie haue dominion ouer him : by this example teaching vs the like dutie . there are ioyned also thanksgiuings of the prophet , that already ( as he confesseth to gods glory & the incouragement of the faithfull ) hee had found and perceiued in his heart , the beginnings of true faith , comfort , and new obedience to be kindled , which earnestly he craues to bee augmented and confirmed in him , thereby also in his person teaching vs our dutie , to enquire if wee can , or haue found gods graces begun , sowed or rooted in our hearts ; if not as yet to desire the same earnestly , if alreadie to craue the increasing and confirmation further thereof , and be truely thankfull for that we haue receiued . hee complaineth also , shewing the heauinesse , faintnesse , griefe , and feare that he hath conceiued for the horror of his sinnes : notwithstanding comforting himselfe , and all the godly , that are inwardly or outwardly afflicted , by relying in faith vpon gods promise , and saluation reuealed and made to him , and to all those that beleeue in his name ; which is , and must be , the onely ease and comfort to any afflicted soule . as also of the multitude , greatnesse , and crueltie of his enemies , that despising gods lawe themselues , did seeke likewise to hinder him from walking therein , for whom his eyes notwithstanding , did gush out with riuers of water , because they kept not the same , desiring god therefore to represse their crueltie , and wicked enterprise , and the more they did seeke to drawe him away from his law and obedience , that hee would in his mercie the more confirme and establish him in his statutes ; shewing thereby the many hinderances , that the godly hath euer had , and shall continually haue cast in their way by sathan , to hinder their iourney to that spirituall canaan , with their ioshua , iesus : and our dutie therein , to bee sorie for their aberring , and desire our owne confirmation ; likewise , as hee did shew that they were blessed who walked in gods law , so to the wicked hee sheweth their condition , and that their portion is shame and confusion , if they will not returne and walke also therein : so setting before euery mans eies , with moses , life and death to choose . the diuision of the psalme ( according to the matter therein contained ) may be in foure parts . in the first whereof , he sheweth the true felicitie and happinesse of the godly , to be placed and consist in the studie , beliefe , and obedience of the will of god reuealed & manifested vnto vs in his word , which ( in respect of the excellencie thereof , the desire and estimation wee should also haue of the same in our heart ) is adorned with many titles proper thereunto . in the second part , the prophet ( for an example to the faithfull ) earnestly desireth god , to informe and confirme him in the knowledge , studie , beleefe & obedience of his reuealed will , by the operation of his powerfull spirit , who may inlighten his vnderstanding , reforme and conforme his will to his owne , sanctifie his affections and all the members of his body , seeing the same is not in the power of man to doe , neither can flesh and blood reueale the same to vs. in the third part , he desireth god to deliuer him from all impediments , whether of his owne flesh , of sinne , the world , satan , or his outward enemies , which might hinder or stay him any waies from walking more freely in the paths of saluation and his word . and in the last and fourth part , being priuie to his own conscience , of the institution of his former life , and equitie of his cause , hee imploreth gods constant assisting grace , in the administration of the rest of his life , committing and commending to his eternall protection , for euer , himselfe and his cause . so farre in generall , concerning the author , intitulation , notation , argument , and diuision of this psalme , for an induction to the specials following . now concerning the speciall notation , argument , and diuision of this second octonarie , or section . the first verse whereof , by the assisting grace of gods spirit , shall be by vs handled . the notation of this second octonarie , is by the second letter of the hebrew alphabet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beth : wherewith euery verse in the originall , contained in this section is noted , and beginneth . the signification thereof ( as all hebrew letters signifie , and therein excelleth all other letters ) is double , for it is either confusio , as ambrose turneth it , and so , the reason why this octonarie is noted therewith , is thus ; that whosoeuer redresseth his way by gods word , seeketh him with his whole heart , wandereth not from his commandements , hideth his promise in his heart , that he sinne not against him , declareth the iudgements of his mouth , delighteth in the way of his testimonies , meditateth in his preceps , and forgetteth not his word : whosoeuer ( i say ) obserueth these eight things , contained in this octonary , of eight verses , shall neuer see confusion . this same reason and promise is set downe more briefly in the . & . verses of this psalme , the words whereof are these , o that my waies were directed to keep thy statutes this is the wish or conditiō ; the promise by way of inferēce followeth ; thē should i not be confounded : the condition repeated ; when i haue respect vnto all thy commandements . but wee must vnderstand that there is a two-fold confusion , for there is , cōfusio damnationis ; a confusion of condemnation , inflicted vpon the reprobate by god in his iustice , for iust desert and punishment of their sinnes , of the which the prophet of god , in this place meaneth : and there is confusio contritionis , a confusion of repentance proper to the godly , which proceedeth of humilitie and sorrow for their sinnes , wherewith god in his mercie moueth their heart , that so hee may accept them in his fauour , raise them by the comfort of his spirit , and forgiue them their iust desert for their offences , which euery one must haue , who would escape that eternall and fearefull confusion of euerlasting destruction . the other signification of this letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beth , is domus ; a house ( whose figure it representeth ) and so the reason is thus , that whosoeuer would bee counted as one of gods house , and so bee saued ; as god ( the master of the house ) is pure and cleane ; his house and seruants cleane likewise : so thou who would adioyne thy selfe in thy youth to their societie , and eate at his table : thou must be cleane also ; cleansing thy waies according to his word : putting on that white cleane robe of the righteousnesse of iesus christ , that wedding garment , & seruing him in his family , in purity & holinesse of life , by obseruing these doctrines which are here set down in this section to doe the same . the argument of this section is this , as in the former generally to all men hee commended the desire of godlinesse , and keeping of gods word , shewing the estate of such to be blessed , and that to be the only way to attaine to true & perfect happines for euer : so now in this octonarie , and first verse thereof : particularly hee commendeth the same desire of pietie , and obseruation of gods word , vnto young men first , and that for two chiefe causes moouing him . whereof the first is , because that age , placeth a man vncertaine , betweene two wayes , what course of life to chuse , ( as xenophon reporteth of hercules out of prodicus ; and cicero in the first of his offices saith , imprimis autem constituendum est qui nos , & quales esse velimus , quae deliberatio est omnium diffic●ll●na . wee must first appoint what men , and of what sort or calling wee would bee , which aduisement of all other is hardest and most difficult , in such an hard & doubtfull deliberation : therfore the prophet here sheweth that no better nor surer counsell can bee , then to follow gods word , as our counsellor which may both direct and retaine vs in a good course of life , and therefore not to delay time till olde age : but to beginne in our youth , which whosoeuer neglecteth , and therein hardens his heart in sinne , that man hardly is , or can be recalled and brought ( except it be by the extraordinarie mercie of god ) to repentance and a good life hereafter . the second reason is , because youth is carried with a more headlong force vnto vice , lust , and vaine pleasures of the flesh : therefore it hath neede of straiter discipline , more carefull watching , and harder brydling , and more diligent instruction by the word of god , which except it be adhibited timely , there is great perill , and it is to be feared , lest head-longs in the vehemencie of their course , they bee carryed suddenly into vtter destruction , which lamentable experience hath too often taught to be true . the diuisio● of this octonar is in three chiefe parts . the first whereof , is contained in this first verse , which god willing shall be entreated of ; wherein ( being to shew the excellent effects of gods word , in this whole psalme ) is , that it keepeth from sinne , it quickneth , it bringeth peace , and gladnesse to the heart , it giueth vnderstanding &c. ( thereby the more to induce and mrue euery man , to a greater desire and loue thereof ) he setteth downe heere the first particular and cheife effect of gods word , as to all ages and men , so chiefly and more particularly , commending and commanding the study , exercise , and desire thereof ; to youth ( the firstage , capable of the same ) for the reasons and causes aforesaid . the second part of this octonarie , is from the . verse thereof to the . wherein hee setteth downe his owne example , for confirmation , and further moouing of yong men , to embrace his former exhortation , and it containeth foure seuerall confessions made vnto god. the first , of his great desire to gods word , in seeking him with his whole heart ; with a prayer to confirme him the more therein . the second , of his great care and estimation he had thereof , in hiding it in his heart ▪ for the end , that hee should not sinne against him . the third of the declaring of the iudgements of his mouth with his lippes : and the fourth , of the great delight he had therein , as in all riches . in the middest of his confessions , vers . . interponing a thanksgiuing and prayer . blessed art thou o lord , teach me thy statutes . the third part , is in the . and . verses , containing a foure-fold promise further , according to his foure-folde former confession , which are ; first , meditation in his preceps : secondly , consideration of his wayes : thirdly , delight in his statutes : and fourthly , remembrance of his word . the first part of the octonarie contained in this first verse thereof , is diuided againe in two parts , a question , and answere made therevnto , ( albeit there bee some who make all the verse a question onely , thereby denoting the difficultie ( chiefly in yong men ) to liue according to gods law , & framing it so , according to the hebrew : whereby shall a yong man cleanse his way , that he may keepe the same , according to thy word ? the question . wherewith shall a yong man redresse his way ? in this question there are foure things to be considered . first , the person concerning whom this question is mooued , described by his age ; a yong man. secondly , the matter of the question ; a yong mans way . thirdly , an action is set down ; redressing , or cleansing thereof ; in futuro , of the contrary , thereby signifying , the present estate thereof to be vncleane and vnredressed in it selfe . and the fourth meanes ; wherein ? or wherewith ? this action should bee performed , by way of interrogation denoting the difficultie thereof . the answere hath reference vnto the question propounded so : wherewith shall a yong man redresse his way ? in taking heed thereto , where the actions of redressing , and taking heede hath their reference : the rule of both is , according to thy word . the translation of the question , according to the originall in the hebrew is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quo mundabit , &c. wherein shall a young man cleanse his way ? as if hee would say ; seeing the way of all men is defiled with many enormities , and much filthinesse of sinne in all ages , but chiefly youth is polluted with great iniquitie , and vncleannesse of the burning lustes of the carnall affections : therefore ( sinne in them being most strongest , and so most seuerely and soonest to bee repressed ) wherein or in what manner shall a young man purge the vncleannes of his youth , and redresse these strong enormities of his life ? the vulgar translation is wherewith , or by what way or meanes may , or shall a yong man redresse and rectifie his way and course of liuing ? all to the same sense and meaning . first , that this admonition and exhortation of young men in this verse is propounded question-wise , wherewith ? &c , it teacheth vs , first the difficultie of the redressing the way of our youth , both in respect of the peruerse and aduerse nature thereof , from hearing good counsell and the godly graue instructions of our elders , as also of the vnaptnes of this age , to follow or to embrace the same , except by gods speciall grace it be assisted & seconded , which is plainely manifested in the examples of those in the primitiue world , that despised old noahs instructions , of the sodomites , and chiefly the two sonnes in law of old lot , to whom hee appeared , to mocke when wisely and louingly hee warned them to flee gods iudgementes , of the two sonnes of olde eli , who despised their fathers reproofe and warning to abstaine from the filthy lustes and sinnes , with sundry others , whose ende was euer fearefull destruction and ouerthrow , for youth like an vntamed or wild colt , can hardly heare or will obey , the strait bridle that restraineth libertie , it cannot away with graue counsell of his elders : but as foolish rehoboam , despised his fathers olde counsellors , and heard the furious and hote yong men that were brought vp with him . so they thinke olde age , doting , and willingly hath a ready eare open to the intising syrens of their owne affections and youthly lusts , who are their young counsellors , and placebos , hearing and beeing seduced by them : till many of them haue lost a greater kingdom then salomon could leaue to his sonne , euen that kingdome of heauen , which christ hath purchased by his blood ; they will followe whether they draw them , and saile as they blow in their sailes , till on the pernitious rockes of fearefull destruction , many of them make ship-wracke , they will not be recalled nor awake , but lye asleepe vpon the deceitfull knees , of the delaying and dallying dalilah , of the filthy lustes and vaine poysonable pleasures vntill they haue lost their strength , gods graces and benefits bestowed vpon them , become a mocking stocke for their enemies , and a ready prey for sathan , that greedie deuouring lyon. therefore let all yong men , ( considering that the difficultie of youth is such , to heare or obey good and graue instructions , whereby their wayes may bee redressed , ) desire and entreat earnestly of god almightie , to giue them his grace and the assistance of his spirit , that their eares may bee willingly and readily open to heare his word , and the godly admonitions of their elders , to giue them hearts to vnderstand aright , that it is for their great & only good , to follow the same , to shut their eares and hearts , to all entising of sin or vice , & to direct their foot-steps into his holy way : that by his grace they may the more easily walke from grace to grace : & truly such difficulty resisted & ouercome , maketh a greater and more glorious victorie to euery yong man , who hath gods feare before his eyes . the second thing which wee note , by the interrogatiue setting down , of this exhortatiō of youth , is , not onely the fore-named naturall difficultie , in them for redressing of their wayes : but also the dutie of all youth , as the prophet here in the person of a yong man plainly sheweth : which is that euery one should enter into a diligent examination & inquisition of his wayes , and that , not consulting with flesh and blood , for then many excuses and delayes shall bee , but with the prophet heere , with and before god alone , enquiring of his waies according to his word . the further cōmand of this duty , beside the prophets example here , is plainly set downe in the old testament : lam. . . let vs search and trie our wayes and turne againe vnto the lord : the neglect and incommoditie whereof , the same prophet complaineth greatly vpon : iere. . . i hearkned , & heard , but none spake aright ; no man repented him of his wickednesse , saying , what haue i done ? ( the incommoditie followeth ) euery one therefore turned to his race , as a horse russheth into the battell . in the new testament , also the apostle commandeth the same dutie : . cor. . . prooue your selues whether you are in the faith , examine your selues ; know you not your owne selues ? how that iesus christ is in you , except you bee reprobates . so that this triall and diligent examination must be in the heart of euery true christian , yong and olde ; and indeed it is the very first step to saluation : marie magdalen , before euer she could come neere to christ , or found any comfort in him , she tryed and with mourning considered ; what are my wayes ? what haue i done ? peter , ere euer christ looked comfortably vpon him againe , after his deniall , with bitter teares he cōsidered ; what haue i done ? the prodigall child , and true paterne of a conuerted sinner , before euer he saw his fathers face or house : his first step , was , he considered with sorrow and tryed ; what haue i done ? paul , before his co●uersion , heard from heauen and considered in his heart ; what hee had done , before he said , lord , what shall i doe ? the iewes at peters sermon were pricked in their consciences , and with griefe of minde considered ; what they had done , before they could say : men and brethren , what shall we doe ? for this triall is the first step and embracing of gods mercie . for from serious tryall commeth true acknowledging , from true acknowledging , commeth humble confession , and from humble confession proceedeth the assurance of absolution , and comfort of gods spirit : if we iudge our selues , we shall not bee iudged ( saith the trueth ) and how can we iudge before triall and knowledge ? therefore let euery yong man learne to trie himself and his wayes : what he hath done , according to gods word : for without this first ●nquisition to find out the errour & impuritie of our waies , we shal neuer attaine to the second , to enquire wherewith they shal be cleansed , redressed , or rectified , the . thing which is to be noted by this inquisitiue manner of the prophets speach , and which may be called the second step to saluation is , that after such diligent and earnest enquirie of our wayes , what wee haue done , wee must also ioyne a true acknowledging and humble confession of our errour & transgression , proceeding from an inward griefe , with an heartie desire of redressing ; for how can a yong man inquire and desire of god , that his waies may be redressed , or cleansed , except hee first try them and acknowledge the errour , and vncleanes thereof ? can a man turne to walke in the right way , except first , hee find and acknowledge himselfe to bee in the wrong ? can a man seck for a physitian except first he finde and acknowledge himself to be diseased ? therefore if we would returne or be conuerted , we must first by tryal , acknowledge and confesse with isaiah , . . all wee like sheepe haue gone astray : we haue turned euery one to his owne way . and except with the prodigall sonne we acknowledge , first , that wee haue gone in a farre countrie from our father , wee can neuer resolue to draw nere againe , except we cōfesse humbly , first vpon the knees of a sorrowfull soule , that wee haue sinned against heauen , and before him , not being any more worthy to be called his sons . verily , we shal neuer be imbraced in the armes of his mercie , nor receiue the comfortable kisse of his loue : thou must say , lord , forgiue me the sinnes and rebellions of my youth , before he say to thy conscience that they are pardoned : thou must first acknowledge thy wayes , to be polluted with the filth of sin , and lusts of thy youth , before thou can inquire , wherewith they may be redressed , or obtaine that the lord would cleanse and purge them in his mercie , the poore publican acknowledged first that hee was vnworthie to lift vp his eyes to heauē in respect of his offences , before he went home iustified before god , the theefe vpon the crosse confessed that he dyed and suffered iustly for his sinnes , before he receiued that comfortable promise and assurance from christ , to bee with him that same night in paradise . dauid first confessed to the prophet nathan , that hee had sinned indeede , before he receiued the answer that his sinnes were forgiuen him . with many such examples , shewing that young and olde , wee must al confesse our guiltinesse before that great iudge and king of all kings , before wee receiue our pardon : before earthly kings and iudges , confession & acknowledging of the fault maketh present cōdemnation ; before god almightie , confession and acknowledging of our sinnes with sorrow , maketh present absolutiō . therfore let euery man , & chiefly youth ( whose errors cōmonly are greatest ( professe & confesse in all submissiō of hart before god the enormities , vncleannes , & iniquitie of their waies , that the god of all mercy & loue , may at his good will and pleasure , reforme , redresse , and purge the same , to his glory and our eternall comfort . the fourth & last obseruatiō that may be gathered by this interrogatory proposition of the prophet in person of a young man , and which may be truely called the third step to saluation , is not onely to try our waies , and to acknowledge the erroneous course thereof with sorrow , but to make a further and second inquisition of the right way with a harty desire to walk therin , i must not only examine my waies and course of life hitherto , nor thinke it enough to bee sorrowfull and grieued for the erronious going astray therein , which i deprehend and acknowledge , but also i must ioyne this inquirie & desire to know , whereby shall a yong man redresse or purge his way ? it is not enough to know that i am out of the way , except i labor to know also , how i may come into the same again . it is not enough for a man to know that he is sick , except he study also , to know whereby hee may attaine to his perfect health againe . when a man is in a great danger or peril , his chiefe deuising is how to come out of it . it is not enough to know that i am in prison , except i labor how to be freed : youth for the most part walketh & loueth to walke in that broad & by-way of liberty , where there is no restraint or curbing of the affections , and lusts of the flesh for a time delighting in vaine and transitorie pleasures , which carieth a momentary sweetnesse with them to the flesh , but leaueth behind them eternall bitternes to the soule , this way is a strait and darke prison in the end . it is a by-way that bringeth wearinesse to the soule , the walking therein , is in great perill , and the foote-steps thereof woundeth the conscience , therefore it is not enough to know & see that it is euil , erronious and vncleane , but they must also earnestly seeke after the right way and follow it , whereby they may redresse and purge their wayes . the prophet of god , ierem. . . commandeth and sheweth this dutie to old and yong , in these words : thus saith the lord , stand in the wayes and behold , and aske for the olde way , which is the good way , and walke therein , and ye shall find rest for your soules . paul obserued this , when hee said , lord , what shall i doe ? the yong man in the gospell that came to christ , obserued this also , when he said ; master , what shall i doe to obtaine eternall life ? the iewes that were pricked in conscience at peters sermon obserued this , when they inquired one another ; men and brethren what shall we doe ? the iailer , act. . . obserued this , when he fel downe before paul and sylas , and asked them ; sirs , what must i doe to be saued . and christ iesus the way it self , teacheth vs the same duty , whē he cōmādeth ; search the scriptures , for it is they that testifie of me . let all young men therefore , who desire to bee esteemed true christians , and hauing a name to be alive in christ , not to bee dead , inquire of their owne waies , carefully , narrowly , & vnpartially , acknowledging truely and in most submissiue manner confessing before the throne of almighiy god , their errors and manifold enormities , with an earnest and hearty desire to know and practise , wherewith they may redresse and purge their waies , and walke in the immaculate and holy waies of god and his commandements , and for all , propone and set before their eyes the example of that forenamed young man onely in the gospel , that imitating him they may addresse themselues in prayer and meditation to iesus christ and his word , making it their chiefe care and inquirie to know and practise , how they may attaine vnto eternall life . blessed is the condition of such a young man who doth so , and who in all humilitie doth daily prostrate himselfe vpon the knees of his heart before the throne of the maiestie of god , earnestly desiring and wishing with the same prophet in the . verse , o that my waies were directed to keepe thy statutes o lord. happy is the estate of such a young man , and farre happy shal it be hereafter , whose delight is in gods word , & care to reforme and conform his waies according thervnto . as woful & dangerous is the conditiō of the contrary of all such who like vnbridled horses , vntamed colts , & swine wallowing in the mire & puddle of vncleannes , onely rauished in the hote furie of the lustes of their affections , and led by the fearefull hand of sinne , and vaine pleasures of the flesh : vntill blindlings ( as the oxe is led to the slaughter , or the foole to the blocke ) they bee drawne downe the staires of perdition , and headlongs precepitat in the deepe gulfe and p●t of vtter destruction , because in time of their youth they neither enquired , obserued , nor examined their wayes , nor by gods word sought to redresse and purge the same . now concerning the first thing particularly to bee considered in the question , or first part of this verse , which is the person concerning whom the same is mooued . he is set downe to be a yong man , so described by the adiunct of age , ( albeit , some others ( as augustine ) meaneth a newe or regenerate man hereby , albeit decrepite in age , as aristotle in his ethicks distinguisheth betwixt iuuenis etate , & iuuenis morib●● . disputing de idonco auditore ethices ) generally therefore & indefinitely , without limitation or exemption of any , that the person concerning whom this question is propounded , is saide , to bee a yong man , whither poore or rich , noble or ignoble , mightie or impotent , the princes or the beggers sonne , or what soeuer he be , we learne ; first , that this exhortation ( as al gods word ) is indifferently spoken to all yong men ▪ for with god there is no respect of persons : and therefore that all yong men , great or smal , should hearken thereunto , and apply the same particularly to their owne consciences . for from the kings sonne to the poore beggers , all are his creatures alike , and god their only creator , their beginning is all one , for out of the dust were they taken , and their end equally , shal be al one , for to dust they shall returne : all came equally , naked out of the wombe , and all shall goe the same way , to the graue and corruption . sickenes cōmeth alike , & deaths sythe cutteth downe both as grasse equally : all liue one naturall life vpon the earth , and draw their breath equally ; and all liue one supernaturall life in iesus christ equally , the naturall food of the mortall bodies of both , is the same , to wit , meate and drinke ; the supernaturall food of the immortall soules of both , is likewise the same , euen the body and blood of iesus christ , who hath redeemed both alike by his death , and sanctifieth both alike by his viuificating spirit , vnto the life of righteousnesse : one iudgement abideth both , without respect , and one reward is to both , the pledges of the kingdome of god , which are his word and sacraments , are alike offered , and should be alike administrated to both : the mightiest monarch as the poorest begger , boh are equally the sonnes of the first adam , & the poorest begger , aswell as the mightiest monarch is equally the sonne and member of the second adam iesus christ , if in him he obey gods wil , and apply to his soule his promises by faith ; as in the first adam he disobeyed gods wil , by misbeleeuing of his threatnings ; yea , as lazarus was preferred before diues , so are many outcasts of the world , before the mightiest powers and princes thereof , gods law equally bindeth both great & small , his threatnings for sin , appertaine equally to both , and are alike executed vpon them without any exception or exemption of persons , as his sweet promises of mercy belongeth also and are equally offered to both . all are alike admonished in his woorde taught , and rebuked by the same , and before all mens eies indifferently is set downe therein life and death to choose . therefore let no man , rich or poore , exempt himself from the exhortations , admonitions , reprehensions , or any part of the word of god , but as they are spoken to all , so particularly let euery one apply them to his owne soule and conscience , they are the king of kings statutes , binding and pertaining to all his subiects , as well of highest as of lowest place and degre ; and especially let euery ▪ yong man ( whatsoeuer he be , hearken to this exhortation of gods word and spirit , in this place ; and learne , whereby to redresse his wayes ? the second obseruation , and lesson here-upon , which the prophet would haue euery one to marke and consider , is this : that in our youth and first age , we must begin then to serue god , in vprightnes and holines of life , without any further delay or procrastination of time ; not sacrificing our childehood or youth to the idoll of our owne affections , and the deuill ( as these idolaters did their children to molech ) and thinking that god will accept of our decrepite , cold old age , when coldly we shall offer the same vnto him : but as hee will haue the euening sacrifice of age , so wil he haue the morning oblation of youth , as he hath giuen life to al ages , so by all ages he wil be serued , and being all to all , by all , in all he wil be worshipped . the lord is alpha , and omega , the first and the last , the beginning and the end : he will be honored therfore as well in the alpha or the beginning of our youth and first age , as hee will in the omega , or end of our last olde age : hee is strength , and giueth strength to all ; in this our strength then of youth , we must not rise against god , and runne with the diuill , but as gideon in his strength was commanded by gods angel to rise against the midianites , & fight against his enemies : so by gods owne word , and the holy messenger of his spirit , euery yong man is commanded in the strength of his youth to rise against , fight and subdue his owne corrupt affections , which are enemies to god and his own saluation , so that in our youth we must begin and serue god , amend and redresse our waies according to his word , not excluding , but in euery age wee haue neede and must doe so , and the rather ( seeing a maiori ad minus ) if gods word serue to redresse a yong mans way , who burneth in his lusts and affections , much more serueth it to redresse a man in ripe age , his affections being thē more cooled : but chiefly in youth we haue most neede by gods word to cleanse and redresse our waies , for sundry reasons . first , because our nature then ( which contraries grace ) is strongest ; and so wee are more apt and readie to bee led away by our lustes , and to bee drawne in the chaine of our affections by sathan into a farre countrie of sinne , from our owne fathers house with that prodigall sonne , to abuse and riotously to consume gods liberall giftes and manifolde graces bestowed vppon vs in pouertie , nakednesse , and famine of all goodnesse , feeding our filthy vncleane lustes of the flesh , and greedily feeding and eating with them . therefore in most dangerous estate wee must take the best and straitest heede , when our enemie is within walls , then most strongly and couragiously must hee bee resisted , when wee finde our nature most inclining to obey sinne , then must wee striue and wrestle with god in most earnest prayers , and hold him fast , vntill hee giue vs his blessing , and the strength of his spirite to striue also and preuaile with sinne , that our nature by his grace may bee reformed , our will made conformable , and inclining to his , and that in soule and bodie wee may bow in obeying his commaundements . secondly , our youth is the beginning of our pilgrimage , and in it , we must enter in , either at the broad way which leadeth vnto euerlasting destruction , or at the narrow way which leadeth vnto euerlasting ioy and saluation . the true way is iesus christ , and his righteousnes : ( i am the way , the veritie and life ) who as he is the way , so he is the end of the way , eternall saluation ; as he is god , so he leadeth vnto god , and to the kingdome of god , his father : and is the ease and rest of all that commeth loaden or wearie vnto him . therefore in thy youth , and entring in thy pilgrimage , see thou enter in this way , and if thou wouldst finde this way to walke therein , desire god to opē thy eies , that thou mayst see this narrow way : search the scriptures , ( saith the way it selfe ) for they are that testifie of me . when thou hast found him in his word , and known him by his word , ( as the sheepe doth the true sheep-heard ) apply him then by a liuely faith to thy soule , and take hold of the way . and hauing found , knowne , applied , and taken hold of him , then apply thy whole course of life , in thought , word and deede vnto this way , euer walking therin , be you holy as i am holy ( saith he ; ) learne of me , for i am humble and meeke . moses was commanded to pull off his shooes , because the ground hee did stand vpon was holy . if thou stand t●●n vpon that holy ground , & ground-stone iesus christ , & walke in that sacred pure way , thou must seperate and cast from thee all filthinesse of sinne and corruption . if thou wouldst walke with that vnspotted lambe , thou must walke clothed with that white long robe of sanctitie & righteousnesse , purchased and washed in his blood : beleeue christ iesus in thy heart , confesse christ iesus with thy mouth , and shew christ iesus and him image in thy life and conuersation ; so hast thou enterd , so doost thou walke , & so shalt thou attaine to the end of this true and ioyfull way . all other waies are by-waies , the leader and ladder sathan , a manslaier , a lyer from the beginning ; and the end of al such is gods fierce wrath and eternall perdition , hee leadeth thee from the true citie of ierusalem in his deceitfull by-waies , to rob thee of the good gifts of god bestowed vpon thee , and to kill body & soule , and cast it into vtter darkenesse : like a wise vlisses harken not to this syren , who would allure and draw thee so , to no sweete harmony , but to destroy the ship of the body , and precious loading of thy soule , ( for which christ shed his precious blood ) vpō the rocks of eternal destruction , to be his pray . auoide this scylla and carybdis , and hold constantly forward in the true way christ , enter and perseuere in it in thy youth , & when thou art aged thou shalt bee at the end thereof , that thou maiest see with the holy apostle , when the time of thy departing is at hand , i haue sought a good fight , and haue finished my course . i haue kept the faith : for henceforth is laid vp for mee the crowne of righteousnesse , which the lord the righteous iudge shall giue mee at that day ; and not vnto me onely , but vnto a●l them that loue his appearing . lorde grant that euery one of vs may in our youth enter in this course , constantly continue therein t●ll our ●●ues end , and at our last dissolution we may haue this sure and comfortable perswasion . thirdly , we should serue god in our youth , chiefly obeying his wil , and abstaining from sinne , because our youth is as the fat , most pleasant vnto god , not sinning in it when we may sinne , and therefore let vs sacrifice the same vnto him , not offering vp the fat morning sacrifice of our youth to molech , the diuell and our sinfull corrupt affections , and thinking that the god of israel wil accept of our leane and lame colde euening sacrifice of weake olde age , and so bee serued with the worst after his enemie sathan . in our youth wee must not runne with the diuell , and in age thinke to returne vnto god , neuer forsaking our lusts , nor ceasing to fulfill them in our youth , till then in age they forsake vs , with the strength to accomplish them ; whē we are strongest wee are weake enough to follow christ : much more vnable when wee are weakest . therefore as dauid killed goliah in his youth , so let vs seeke to slay that manslayer sathan , in resisting him , and kill that goliah of sin and our corrupt affections , which hee vseth as weapons against vs , putting off all fleshly armour , and arming body and soule with the strength of gods spirit , putting our trust and sure confidence in iesus christ , ( who as by former experience ) he did ouercome his tentations in his owne person , and in the persons of all the saints , his elect members , so likewise of his constant loue , vnfallible trueth , and vnfaileable strength , hee will assist and persist with vs , vntill wee haue likewise troden him vnder foote . as dauid being young , did pull out a lambe out of the mouth of the lyon and the beare , so by resisting that cruell raging lyon sathan , who daily seeketh how to deuoure our soules and bodies , which the lambe of god hath bought to himselfe . let vs by the strength of gods spirit , redeeme our selues frō his destroying iawes , and in our youth shewe gods strength in vs , and while wee are young men , let vs cast off the olde man of sinne , and concupiscence of the flesh , and put on iesus christ the new man , walking with him in righteousnesse & holinesse of life , a glorious garment , and blessed companion . as sampson being a young man , killed the philistims , the enemies of god and his people ; so in our youth , let vs endeuour by the speciall assistance of gods grace , & strength of his powerfull spirit , to kill , ouercome , and subdue the cruell enemies of god , and our owne soules saluation , sin and our corrupt affections , whom we beare about in our mortall bodies , and who dippeth in the platter with vs , yet like so many iudases seeking to betray vs in the hands and power of our malitious and cruel enemie sathan : they giue vs their sweete milke to drinke , but for our destruction : they make vs sleepe vpon their knees , but to abrace our strength , and to make god abrace our name out of the booke of life , to betray vs trecherously into the hands of our persecuting enemie , and to cut off our heads in the midst of our drunken sleepe of sinne , yea they sleep with vs , as a snake in our bosom to sting vs to eternall death : suspect then their venome , and the●● deceitfull wicked purpose ; let them not keep thee vnder the yoake of their slauerie , but keepe them vnder thy commandements & rule , and subjugate thy necke vnder the light and easie yoake of iesus christ , to obey him in all the powers of thy soule , and members of thy body , that so here on earth , thou maiest be a member of his body militant and suffering , & in heauen hereafter a glorified & triumphant member in eternal ioyes , & so thou shalt be happy & reioyce that euer thou didst suffer the yoake in thy youth . saul , dauid , salomō , with many others in the scripture , were called to be kings , being yong men ; but wee in our youth are called to a more ample , glorious , and permanent a kingdome , to bee kings and coheyres with iesus christ , the onely begotten and welbeloued sonne of god , in that eternall kingdome of his father , which hee hath prepared for vs , taken possession himselfe before vs , and granted vs here on earth , the pledge of his holy spirit to begin our ioyes , and his holy sacraments as seales of his kingdome : who will then deny such a honour in his youth , to be a glorious king with iesus christ ? salomon in his greatest glory , was not so gloriously clothed , as one of the white lillies of the field ; but , when thou shalt bee cloathed with the white long robe of the righteousnesse of iesus christ , crowned with an incorruptible crowne of glory and life , in euer-permanent ioyes eternally to remayne , to behold the glorious face of the lambe of god , associated to the blessed angels and infinite companies of the glorified spirits & saynts , praising continually , and extolling his iustice , and the infinite mercy and loue of the lambe , before his throne in light perpetuall , in glory vnspeakeable , & ioyes that cannot be expressed , how blessed and happy shall bee thy estate in this kingdome ? to day thou art called to it yong , to morrow thou knowest not if thou shalt enter by the passeouer of death in full possession thereof ; while then it is offred , possesse thy selfe to day with the pledge and rights of it , walke in the true way to it , that at thy iourneyes end , thou mayst be crowned an immortall king : procrastinate therefore no time ; it is a gift , and a great gift , when god holdeth out his hand in thy youth , to offer thee the rights and pledges of his kingdome , the sooner thereby to thy greater comfort , to possesse thee with them ; and yet in the meane time , thou pull in thy hand from receyuing them , vntill thou prooue the diuels slauerie : verily , when he hath pulled in his hand agayne , frō offering , albeit thou neuer so oft put out thine to receyue , when thou shalt seeke it , thou shalt not find it : but as thou refusedst of god in thy youth to be a king , and accepted of sathan to be a slaue : as thou refusedst to remaine in thy fathers house , and to eate at his table , but wandring in a farre countrie , yeelded to be a farmers hyreling , and to eate with swine : so , except gods extraordinary mercy , & the beams of his vnsearchable loue shine vpon thee , thou maiest expect in age , but terrour and fearefull torment of conscience , and hereafter to receyue the iust reward and hyre of thy slauery in the bottomlesse sinck and deepe pit of perdition , in endlesse and easelesse torments , with sathan thy master . in thy youth , then accept to be a king of god , receyūe the rights and pledge of the kingdome in thy heart , shew that thou hast them by thy speeches , thy workes , and an holy life , speake the language of the kingdome , & learne it dayly , more and more , which is prayer and praysing of god : the kingdome , whereof thou art made an heyre , is heauen , wilt thou know thy selfe , and make others also know , if truely thou belong to this kingdome , let thy thoughts bee heauenly , thy words be heauenly , gratious to god and man , and offensiue iustly to none , thy works and actions also heauenly and vpright before god & man , doing good according to thy power to all , euill or the least iniury to none , no , not to thy enemy ; but good for euill in word and worke ; let all thy conuersation and course of life , priuate and publike , be heauenly , as a lampe shining before others , that resembling thy fathers conditions , and bearing his image in thy life , thou maiest bee knowne to be a childe and sonn of the king of heauen , and sometimes to bee a crowned king there thy selfe , when thy father shal call thee home from thy trauelling , to thy natiue country and kingdome , as on earth in good example thou shined as a lampe before others , so then in heauen to shine in glory as a bright lampe before his throne . but some would thinke , that this exhortation of redressing our waies , had beene fitter for olde men then for youth , because they are nearer death , & giuing of account of their waies where young men seeth that they may die , they ●ee that they die , and youth must haue it owne course , and therefore their faults are not so much to bee obserued , seeing they are rather ●tatis then hominis , and so in time enough they may returne from their yong courses when age breaketh them , and become good and graue men at last . to such i answere , that such excuses as these , are but impostures of sathan and the flesh : age hath neede to see they end well , the claudite of their life , with a ioyfull plaudite of the assurance of gods fauour ; and youth must take heede also that they beginne well the fable of their life : if they bee all vppon their pleasures in the beginning and first part , it is like to prooue a tragedie , with a lamentable and sorrowfull ende in the last parte . if thy youth bee a battle , and troublesome at the beginning to subdue thy rebelling affections against gods spirit , surely thy age , the ende of the comedie shall bring rest , ioy , victorie , and peace vnto thy soule . and therefore saith ieremie , it is good for a man to beare the yoake in his youth . when christ came many thousand yeares after hee was promised , and did cast out diuells , yet they saide ; hee did torment them before the time : so whensoeuer thou euen in thy olde age , goest about to dismisse thy sinnes and pleasures , they will say notwithstanding , that thou dismissest them before time . sathan is a lyar from the beginning , in saying to eu● , thou shalt not die : so when in thy youth hee saith ; that it is not time as yet to dispossesse him out of thy heart , and dismisse thy sinnes and vaine pleasures of youth , hee is a lyer , beleeue him not . hee saith ; reioyce o young man in thy youth , and let thy heart cheere thee in the daies of thy youth , and walke in the waies of thy heart , and in the sight of thy eyes , eate and drinke ( with the rich foole ) follow thy pleasures and bee secure , for thou hast many yeares before thee , thou shalt not die . but the trueth of god warneth thee , that thou must know for all these thinges god will bring thee to iudgement : therfore take away that griefe out of thy heart , and cause euill to depart from thy flesh , for childhood and youth are vanitie . sathan counselleth vs to remember our selues and our owne lusts in our youth ; but the spirit of god saith ; remember thy creatour in the daies of thy youth : shewing that all the sinnes of our youth , proceedeth from our forgetfulnesse of god , as all our obedience commeth from this remembrance of him , considering that god created vs for this end , that in righteousnes and holines we should onely serue him here on earth for a while , and eternally hereafter with himselfe in heauen enioy euerlasting felicitie : he created vs out of the dust of the earth , and wee know not now how soone wee must returne thither againe in childhood , youth , middle or olde age : therefore in all ages we must remember our creator & the end of our creation , all things were created for our vse & comfort , and wee onely for gods glory : therefore let vs so shine before others , that they seeing our good works , god may be glorified by vs. no child can forget his father , god is our father , & therefore none too yong to remember him ; this thing the naturall child and sonne of god , iesus christ , taught vs to remember , when hee commaunded vs to say , our father , &c. shall wee say so in our mouth ( being yong ) and not shew him to be so in our life ; as we pray so to god , so we must professe before man. why call ye me , lord , lord , and do not those things which i command you ? ( saith christ : ) therefore as abraham , beeing commanded by god , did rise earely in the morning , to sacrifice his yong sonne izhac ; so in the morning of thy life earely , ( as thou art commanded likewise by gods word ) thou must offer vp thy selfe being yong , a liuing sacrifice vnto god , hauing the life of christ , which is true righteousnes in thee , god requireth the first borne for his offering , so god requireth thee when thou art first borne , from thy birth , with samuel to bee offred and consecrated to his seruice and obedience . so soone as thou art borne , thou art baptized in the name of iesus christ , shewing , that when thou art scarce out of the house of thy mothers wombe , he will haue thee entered in his house and family , when thou canst not goe vnto him , thou shouldest creepe vnto him , seruing him ( as thou mayest ) in all ages . in the fayth , wherein thou art baptized , thou sayest , i beleeue , &c. not , i will beleeue hereafter . if then in thy youth , thou wouldest not bee counted an infidell , but a true beleeuer in iesus christ , thou must shew thy true faith by workes and holinesse of life : hast thou receyued christs name vpon thee , see if thou hast christs nature ? otherwise thou pertaynest not to him . in thy baptisme , thou vowedst and sworest to serue him in holinesse all thy life , and receiuedst his name & badge : wilt thou then presently after , in thy youth , mocke god ? keepe still his name , but serue the diuell in thy affections and lusts , which thou promisedst then to mortifie ? the first fruits were for gods seruice : in thy youth thou must also bestow thy first fruits vpon the seruice of god , and , not giuing the first sommer fruit that is sweet , to the diuell ; and the last winter fruit which are sowre grapes to god : when wee pray as christ hath taught vs , we say first : hallowed be thy name : thy kingdome come : thy will be done in earth , as it is in heauen , before that we desire , this day our dayly bread : if then wee seeke gods glory , and that gods will may bee done by vs , before wee aske that food , by which we are preserued , and liue , how much more should wee seeke the same , before our pleasures and the accomplishment and fulfilling of our lustes and ●innes , whereby we perish and die : christ saith , first seeke the kingdome of heauen , and all other things shall bee cast vpon you . philosophie saith ; ●rimum quaerite bona animi , catera aut aderunt , aut certe non oberunt : first seek the goods of the mind ( which is vertue & piety ) and other things shall eyther be present , or , if absent , they shall not hinder you : if then by christs commandement , we must first seeke after the kingdome of god , and by philosophy to seeke after vertue and pietie to be planted in our minds , shall wee then first in our youth , seeke after our owne pleasures , the kingdome of sathan , and to root in our hearts all vice and vngodlines ? god forbid : when christ sayeth to vs , follow me ; with his disciples , leauing our nets and deuises in the sea of the world , to catch profit or pleasure , we must obey and follow him straight , if euer we would be coūted his disciples : when he asketh vs , with peter , if we loue him in our youth , we must answere , yea , lord , i loue thee , and not say , when i haue fulfilled the lusts of my youth , then i wil loue thee . this is the acceptable time , this is the day of saluation , today , if we will heare his voyce : for whosoeuer commeth not at gods callings , whatsoeuer he say , it is impossible that hee should resolue to come hereafter when hee pleaseth ; for , beeing euill , can hee resolue to bee good ? a dry dead tree , which is withered , and bringeth no fruite in the sommer , nor buddeth in the spring , can it bring forth pleasant and sweet fruit in the cold winter ? so , eyther nowe in our youth let vs serue god , or neuer exspect that wee can hereafter being hindred by many abstractions and cares of the world : but if now resolutely we begin ; that same god who gaue the will and the begining , will also giue perseuerance & a perfect end . therefore now or neuer , now & euer : life and death is set before our eyes . how soone soeuer as the lord distributed his talents , hee commaunded his seruants immediately to vse them , and giue them out to vsury . now who is so yong but god hath giuen him some talent ; to vse the same , to his glorie and honor , which if it be vnlawefull to hide in the earth , how much more to abuse and consume it to the dishonor of his maister , and his owne destruction . when god had created the heauen and the earth , the first thing hee did afterwardes , was , that he separated the light from darknes , that we might learne to separate good from euill , before wee should confound and make our good become euill . sathan is the prince of darknes ; sinne is darknes it selfe : wilt thou then cōuert gods graces into this darknes ? or adm●●●● 〈◊〉 thy youth this prince of darknesse into thy soule , and yet thinke thou canst retaine the light of god ? there is no societie betwixt god and belial . darknes & light cannot remaine both in one place : therfore in thy youth loue the light , embrace the good , and abstaine from all apparance of euill . dedicate thy youth to god , who reneweth the same , as the eagles . giue vnto god that which is gods , and that is , my sonne giue me thine heart . the way to heauen is like iacobs ladder , & it hath foure steppes . first , to beginne betime , following christs example in this , as in al the rest ; seeing as in heauen now he is our patron , so then on earth he was our paterne , to which we must conforme all our life . at twelue yeares of age , he was found in the temple of ierusalem doeing his fathers busines , in hearing & asking questions of the learned doctors : so his first step to heauen , was , in his child-hood he began to do his fathers will ; and 〈◊〉 would follow his foot-steps , to come likewise to heauen , wee must also in our child-hood and youth , learne the knowledge of god , and to practise the same , in our life and conuersation . the second step to heauen , is , to hasten & make speed ; herein also following our masters example , who in the short time of his life here , spake and did more things , then ( if they were written ) the world could cōtaine the books thereof , as testifieth st. iohn : as we shold also aboūd in good & godly works . the third , to perseuere and keepe the right way : for hee said , who can accuse me of sinne ? and albeit many false witnesses came against him , they could finde nothing to accuse him of justlie ; as we should take heed , that we suffer not by euill doeing , but bee vnblameable before all men . and fourthly , stedfastlie to continue : for as hee was the lambe of god , so he dyed innocently , and meekely as a lambe ; praying for his enimies : and whosoeuer constantlie continueth with him , faithfull vnto death , as hee hath promised , so he will giue them , the crowne of life . this is the way , by which , the way it selfe , hath gone before vs to heauen ; so he , as our captaine , and his footesteps , as our directions , we must follow , if wee looke for any portion in his glorious kingdome with him . therefore , let all youth learne to begin betime , and tread his first footesteppe to heauen , not thinking that in youth , he may run downe with sathan , to the lowest step of the staires of sinne and perdition , and in age hee may creepe vp from thence , & flie to the highest step of iacobs ladder . neither that in youth he may take his pleasures , delaying and dallying with them a while , thinking all sinnes of youth to b●e veniall : no , the holy prophet dauid desireth god earnestly , and importunately intreateth him ; that he would not remember the sinnes of his youth , ( being a man according to gods own heart ) & he calleth thē , his rebellions ; shewing as rebelliō is highest treason vnto earthly princes , so the sins of our youth , is highest treason & rebelliō to god our father , being most strongest , as our naturall corruption is so thē , of which they proceed ; & therfore most offensiue . and truly , if the dedicatiō of our youth to gods seruice be most pleasāt to him , thē the dedication of the same to the diuels seruice , is most displeasant and grieuous in his sight : god is that foūtain & wel-spring of all true wisedome . in our youth then let vs desire that true wisedome with salomon , to dwel in our hearts , and honour & riches shal euer accōpanie the same , as the shaddow doth the body inseperably . wisedome saith ; they which seeke me e●rly shal find me : but to thē which delaieth seeking of her till age come vpō them , she saith ; ye shal seek me , but you shall not finde mee : seeke her then , and take hold of her in thy youth , that thou maiest reape the fruites thereof in thy age . it is written , whē christ heard the yong mā in the gospel answere him ; that he had kept all the commandements from his youth , that christ began to loue him , to shew how well christ loueth these timely beginnings , when in our childhoode and youth wee cleaue to him as our nurse , and sucketh the milke of godlinesse from his breasts . manna was gathered in the morning before the hot rising of the sunne , which would melt it away : so early in the morning of our youth , we must gather & eate of iesus christ , that true manna , the foode of our soules , wee must learne true godlinesse and vertue , before the hoat sunne of our lustes and pleasures make it to melt away faster thē we can gather the same . we must bee like the wise yong virgins , to prepare our oyle , and dresse our lamps in time , not knowing in our youth or age , when the bridegroome shall call vpon vs. it is said , that a new vessell euer sauoureth of that liquor wherewith it is first seasoned , according to the latine prouerbe , quod noua testa capit , in●eteratasapit : and the saying of the poet : quo semel est imbutarecēs seruabit odorē , test● diu . in our youth therefore we must infuse in our harts , & season thē with such liquor , as may make vs in age , smell well in the nosthrills of god our father , ( as esaus garments did to isaac ) that so we may obtaine that euerlasting blessing : and this liquor is godlinesse and sanctification , thorow the blood and garment of the righteousnesse of iesus christ our elder brother and sauiour . samuel began to serue god in his infancie , and continued still : sampson was a nazarite , consecrated to god from his birth : timothie is praised of paul ; that hee did know the scriptures of a child , which were able to make him wise vnto saluation , through the faith which is in iesus christ : iohn the baptist , as he grew in yeares , so he waxed strong in spirit . so likewise , euery yong man must striue to do , to consecrate himselfe from the wombe to the graue , in the seruice of god , and to deserue that good commendation of timothy , from his childhood to know the holy scriptures , which may teach & instruct him in righteousnesse , as a master ; which may improoue and correct his faults , as a father , and make him a man of god absolute & perfite vnto all good works . the third lesson and obseruation is to fathers of youth , as the first was to youth it selfe : and it is , that as young men in their youth must learne and practise godlinesse , in redressing of their waies according to gods word : so the fathers of all youth , must beginne to teach the same vnto them , and go before their children in good example of life while they are tender , and as new vessells fit to receiue and be seasoned with piety . gods commaundement in his word concerning this dutie of parents , is , deutronomie , . . but take heede to thy selfe , and keepe thy soule diligently , that thou forget not the thinges which thine eyes haue seene , and that they depart not out of thine heart all the daies of thy life , but teach them thy sonnes , and thy sonnes sonnes . againe , deutronomie , . . where hee saith ; and thou shalt re●earse them continually vnto thy children , and shalt talke of them when tho●●●riestin thine house , and as thou walkest by the way , and when thou liest downe , and when thourisest vp . moreouer , deutronomie , . . in moses last exhortation to israel ; then hee saide vnto them , set your hearts vnto all the wordes which i testifie against you this day , that you may command them vnto your children , that they may obserue and doe all the words of this law. likewise the apostle , ephes. . . and yee fathers prouoke not your children to wrath , but bring them vp in instruction & information of the lord. so psal. . . how he established a testimony in iacob , and ordained a law in israel , which hee commanded our fathers that they should teach their children . also the practise of all the godly hath euer been so , according to this cōmandemēt of god. adam taught his sonnes to sacrifice and offer to the lord. the three angels that came to abraham , they reuealed vnto him the destru●tion of sodome , because the lord did know that he would teach this his iudgement for sinne to the posteritie after him . and the lord said , shall i hide from abraham that thing which i doe ? for i know him that he will command his sonnes and his houshold after him , that they keepe the way of the lord , to doe righteousnesse and iudgement , that the lord may bring vpon abraham that he hath spoken vnto him . isaac being a young childe , yet was well instructed in the typicall seruice of god , and things pertaining vnto the sacrifice of the old law , when he asked his father ; behold the fire and the wood , but where is the lambe for the ●urnt offering ? and he answered ; my sonne , god will prouide him a lambe , &c. his exercise also when hee was a young man , by his fathers instruction and example was , and isaac went out to pray in the field toward the euening , &c. so ioshua in his last commandement & exhortation to israel , saith vnto them ; and if it seeme euill vnto you to serue the lord , choose you this day whom you will serue , &c. but i and my house will serue the lord. with sundry such examples in the scripture , where we may see the practise and care of all the godly , to haue beene euer in instructing & bringing vp their children in the knowledge and feare of god , which all godly christian parents in this age must follow likewise : for if god hath established his couenant betweene vs and our seed after vs , to be our god for euer : how carefull should wee then be , that our seede and children may be instructed in the true and perfect knowledge thereof , that as hee is their god , so they may bee his people ; as hee is their father , so they may proue his children by dutifull loue and obedience to his commandements . it is said , that alexander had children borne and brought vp in military discipline and exercise , from their infancie in his campes , which made him so victorious and prosperous in battell : euen so let all parents bring vp their children from their infancie and cradle , in the knowledge and exercise of the christian warfare of this life , in all godlinesse & vertue , that they may proue couragious and good souldiers vnder their victorious king and captaine iesus christ. and seeing youth is as tabula rasa , a new vessell , a young tree , or oliue plant ( as dauid calleth them ) like soft waxe to receiue any print , inconstant and wauering , and most inclining by their owne nature to sinne and vaine pleasure , which euen godly iob suspected in his children , albeit well and godly brought vp , when he went to sacrifice for them daily , fearing it might haue beene that his sonnes in their banquetting had sinned , and blasphemed god in their hearts . therefore let all fathers , as god hath giuen them children of his grace : so with hannah , samuels mother , dedicate and giue them againe vnto the lord and his seruice , in bringing them vp carefully in the feare and reuerence of his holy name : season their tender hearts in their youth , with the liquor of godlinesse , and the true knowledge of the blood of iesus christ , which must be their life : print them with the glorious image of christ , which is true pietie , that as he was the resemblance of his father , so they may here represent him also in purenes & sanctitie of life , while they are as yong tender twigges and oliue branches : bow them that way as you would haue them stand , when they are growen and olde , which is to the obedience of iesus christ , in whom they must beare fruite , and receiue fatnesse : write and ingraue the knowledge of his will & commaundements in their hearts and mindes , that with all their hearts , soules , and mindes , they may honour and serue god , in all feare and loue , a band to holde out all ●inne , and so place and set them in the right way , see that they constantly continue and perseuere therein , and ioyne seuere and strait animaduersion for repressing of their vices , as also of cherishing of gods good graces in them , that so they may bee liuely stones in sion , to the glory of god , the comfort of his parents , and their owne soules saluation . so parents making them dutifull to god their heauenly father , he will make them dutifull also and reuerent to them againe : otherwise with elias sonnes , they will be a griefe to their hearts , and the meanes to bring their gray haires in sorrow to the graue , and with absolon , prooue vnkinde and vnnaturall children : for being dauids darling , he proued dauids traitour : and the reason is set downe thus , . kings . . . and his father would not displease him from his childehoode to s●y ; why hast thou done so ? i remember one example in the scripture , of children carelesly & euilly brought vp , which may make all fathers tremble & quake , to heare the fearefull punishment thereof , and may teach them by carefull and godly education of their children , to preuent the like wrath & iudgement of god , for hee is the same in all ages , both in iudgement and mercy . when the prophet of god elisha was comming vp to bethel , there came out of the city certaine children , and mocked him , calling him , balde head , balde head ▪ therefore god in his wrath sent out beares out of the wildernesse , at the prophets desire , and they tore & rent . of these children in peeces : a lamentable spectacle , young children before their tender parents eies , to be so deuoured and torne of wilde beastes . but consider their carelesse and loose educatiō , which deserued this , they were not kept in at vertue or learning , but suffered to runne abroad in the streetes idlie , they were not brought vp in the reuerence , neither of god , his word , or his prophets , but to mocke gods seruants , and scornefully to ieast at old age , which they should rather beene taught to honour and reuerence in all dutie , and in all persons : therefore , because their parents neglected to correct them in time , and to take no more care for their instruction , god sent wilde beares out of the wildernes ( to teach them more humanitie ) and at the prophets request , whom they so mocked and contemned , to bee their correctors to their destruction . there are too many such carelesse and indulgent parents nowadaies , which maketh so many proue wilde and vndutifull children , both to god & them ; and their owne wicked and vuruly affections , oft times proueth these wilde beares , which sathan hunteth out , and god suffereth to teare their soules ( more precious and lamentable to see ) and at last to bring body & soule to a most miserable estate , both here by pouerty & dispaire , & hereafter by death & endlesse condemnation . the lord auert such iudgments from many , & conuert their hearts to him againe , that they may preuent his fierce wrath , while the acceptable time is , & to day while we heare his voice : and as yong men should not , so neither let their parēts think the faults of youth to be but small , and rather to be imputed to the nature of the age : the former searefull example teacheth the contrary , they being but children , and their fault mocking , yet their punishment most greeuous that god inflicted vpon them : as dauid also calleth the sins of his youth , not smal , but rebellions , which is highest treason against our god , the king of kings , and prince of all princes . therefore let all parents be carefull , in the good and godly education of their children . euery tree is knowne by his fruite : the fruite of the parents , is their oliue branches ; their children . let them shew then their godlinesse and religion , in the godly education of their children , prouing thereby , that themselues are the good tree , by sending forth liuely branches , to bee ingrafted ( as themselues are ) in the stocke iesus christ , not being too indulgent to them , nor wincking in a manner at their faultes : neither with olde eli , saying onely ; my sonnes , doe so no more : but to shewe their loue to their children , in correcting them for their faultes : for whom the father loueth , him hee chastiseth : and , hee that spareth the rod , hateth his sonne ; but hee that loueth him , chasteneth him bet●●e . therefore , as the wiseman counselleth ; correct thy sonne , and hee will giue thee rest , and will giue pleasures to thy soule . and as the vessel which a man maketh most of , and deareliest esteemeth , that vseth he oftest to scoure and make cleane , from the least spot or staine : so a wise and louing father , will not suffer his sonne to be polluted with the least spot of vice , for chastising is the fathers honour , and the life of the childe : so that correction is like ionathans arrowes , not in anger , but in loue ; not to harme , but to warme , not to put in perill , but to preserue from perill , not to deforme , but to reforme , like a good corrasiue to eate away the rottennesse of vice , and a bitter potion to make their childrē vomit out from their soule & heart , the poison of sinne , lest hauing taken deepe roote , and growing vp with them , they be so indured and hardned therein , that they breake first by finall destruction , before they will bow by timely instruction , or holesome correction . therefore , so plant them in vertue , and vertue in them , while they are tender and flexible in youth , that in the haruest of age , their tops may bow downe in gods obedience , loaden with the pleasant fruite of godlinesse and good workes . teach a childe in the trade of his way ( saith salomon ) and when he is olde , hee shall not depart from it . youth is the seede time , in the spring wee must not sowe popple , and in haruest looke for good wheate ; but as wee sowe , so we shall reape . the nurse frameth the body while it is young & tender ; so must parents their childrens minds , while they are greene and flexible . if we see a fault or euill manners in any man , we iudge that he was euill brought vp ; and if he haue vertue , we adiudge it to his good education : yea in an old prouerbe we say , that nurture changeth nature : as lycurgus proued before the lacedemonians to be true , by taking two young whelpes of a like nature , and of one damme , and bringing vp the one according to it owne nature in a kitchin , and the other , besides it proper nature , to hunting ; so that at a certaine solemne assembly of the lacedemonians , lycurgus brought forth his two dogges before them , placing before the one , who was brought vp to hunting , a pot , and before the kitchen dog , a hare ; but the hunting dogge in sight of them all , refused the pot , and ranne after the hare ; where the other , according to his education , refused to follow the hare , betaking himselfe to licke the pot . whereby it was shewed , the altering power & efficacy of educatiō , which is a second nature ( as it were ) vnto a mā : for by euil educatiō , a good nature may be corrupted , as by good , an euill nature may be rectified : a good groūd vnplanted with wholsome hearbs , or vnsowed with good seed , in time doth soonest bring forth vnprofitable and euill weedes ; where , on the contrarie , a barren ground wel laboured and sowed , produceth pleasant flowers , and sauorie fruits . the right blessing , which parents should bestow vpon their childrē , is , when bringing them vp in the feare of god , they make god blesse them also ; for if thou blesse thy child , & god curse him , what auayleth thy blessing ? but , if thou bring him vp in the true knowledge and obedience of iesus christ , to thy blessing , god and angels shall say , amen , and hee shall heape , both vpon thee , and thy seede after thee , manifold and great blessings , as hee blesseth all those , who doe his will , and curseth them that keepe not his commandements : as god hath commanded , in the first precept of the second table of his law , that children shall honour theyr parents , with a double promise , of this life , and the life to come : then command thou likewise , and instruct thy children , to honour god also , and let this be thy first and chiefest care in the table of thy heart , & so shew thy selfe thankefull to god agayne . when salomon was to trie , whose was the liuing childe , for which the two women stroue , to find out the same , by the naturall affection of the true mother , hee commanded the child to bee diuided in two ; wherewith , as the true mother was much moued and displeased , so the wrong mother cared not , but was cōtented it should be so ; and so the veritie for the adjudging did appeare : it is euen so , with godly & wicked parents , and by this they may be knowne ; the wicked parents , not hauing any conjunction with god thēselues , they cannot know nor apprehend the ioyfulnesse thereof in others , as in their children , & therefore they care not , though they be destroyed by sinne , and diuided asunder from the body of iesus christe but godly and true parents , feeling in their owne hearts , the sweet ioy of that blessed vnion with god through christ , they endeuour onely , so to bring vp their children in the true feare and loue of god , that they may be partakers also of that vnspeakeable comfort & ioy of that conjunction with themselues , and so haue true life in them ; yea , before they should bee diuided from that comfort and life , which they haue in that conjunction with iesus christ , they rather would giue ouer that naturall title and right of comfort , which belongeth iustly vnto them as parents , as they did naturally beget them in sinne , by the seed of man in the flesh , to their owne image ; so their chiefe care and desire is , that they may be begotten of a new , supernaturally , in the spirit vnto righteousnesse , by the spirit of god , to gods image , and by the immortall seed of the word of iesus christ , god & man , and as they did dwell together on earth , so for euer in heauen also they desire together to remayne . this , i say , is the wish , care , and note of all godly and true parents , and which euery one should haue or be knowne by ; and truely , wee see oftentimes , that children take example of their parents , and walketh in their footsteps , pressing to imitate them , that they may the more be loued by them : so that if the father bee carefully and godly disposed , his sonne will feare , lest the contrary disposition be deprehended in him , ( at least by his father ; ) if he see , that his father hate and detest drunkennesse , fornication , swearing , or such sinnes , surely , if hee bee a naturall sonne , and not a castaway , hee will bee loth to commit any such , or at least to his fathers knowledge or face ; and , if he haue grace in him , hee will doe that rather , which hee knoweth to be liking and acceptable in his fathers sight : the example whereof , first consider , in a truly godly & obedient sonne iacob , who knowing that the daughters of canaan displeased izhak and rebekah , his parents , he would not ioyne with thē in mariage , but with his owne kindred , commanded by his fathee ; as also , the like after a maner , in a counterfeit cast-away , esau his brother , who seeing , that to marry with the daughters of canaan ( as hee had notwithstanding already done ) was displeasant and grieuous to his parents , and that his brother iacob had obeyed his father , to doe otherwise , in going to padan aram , he went also , & tooke ishmaels daughter to wife , of his own kindred , ( albeit a bastard generation ) such was the care ( albeit hypocriticall ) euen of this cast-away , to please his parents . elies wicked sonnes also , seeing their fathers godly disposition , durst not before him commit such enormities as they did , or to his owne knowledge , vntill by the people , it was reported so vnto him ; so that the good inclination of the father , is a great awe band vnto the sonne , as of the contrary , the nature of the sonne , is more apt to follow a lasciuious and impious father to wickednesse and vanitie , then a godly graue father to piety and true wisedome . concerning this aptnesse of children , to imitate their parents example , in good or euill , christ himselfe also saith to the iewes ; if ye were the sonnes of abraham , ye would doe the workes of your father abraham , but ye are of your fafather the diuell , and the lusts of your father ye will doe : therefore let all fathers , in the good education of their children , be as lampes themselues in their life , that they may be followed by them ; and doe such things , that therein , they would desire their childrens imitation . it is a great delight to parents , to heare , that their children are like vnto them , but if they be like them in godlinesse , it is a great ioy and comfort to others also . for then they represent and resemble the image of iesus christ , the common sauiour and father of all men , as he was the character and expresse image of his father , in iustice , mercy , and holinesse ; so they , being likewise , the image of christ againe , in holines and sanctity of life , being holy as he is holy , and hauing that honour , to be like the king of all kings ; & thereby brother to the prince of princes , of whose kingdome it may be truely said , his ego met as nec tempor a pon● . without limitation or prescription of time , ioy infinite , and eternitie without end . in the . psalme , dauid calleth children by three titles ; first , behold ( saith he ) children are the inheritance of the lord ; to shew , that they should bee educated and brought vp by their parents with such care , as though they were not the children of men , but of god ; and consider , what care a man hath and respect vnto his inheritance , that it be not abused any way , or spoyled ; the like , & greater care , hath god our heauenly father , that our children , which are his inheritance , ( for of these is the kingdome of heauen ) be not negligently or euilly brought vp , to dishonour his name , who should honour him . the heyre of a king and kingdom , must be so educated , that hee may be found worthy of the crowne . the children of the faithfull , are heyres to the king and kingdome of heauen . therefore their parents , as tutors , to whom they are concredit for a time , must trayne them vp so carefully , in pietie , and and the obedience of god their heauenly father , that they may bee found worthy of the inheritance , of that kingdom , and crowne of glory , purchased by the blood of iesus christ our lord , & their parents may bee found faithfull , so in discharging their dutie therein , to god and them . secondly , dauid calleth children the lords reward , shewing , that as god of his grace , doth giue to parents children , as a testimony of his loue , to their earthly pleasure , comfort and seruice , so they should ( as it were ) reward god , by giuing and dedicating them againe , with hannah , vnto his seruice , and pleasing of him , by an immaculate and pure life , as a token and testimony of their loue to god againe . and thirdly , children are compared to arrowes in the hand of the strong man ; who , if they bee well and godly brought vp & framed , they wil shoot at their parents enemies , and be a griefe to their heart , to see them prosper so , in the feare of god , by his blessings ; and blessed is the man that hath his quiuer full of them : but , if they be carelesly and too indulgently broght vp , as elies sonnes , and absolon , they will be the darts to pearce their fathers heart , with griefe and bitter sorrow to them . in latine , children are called pigno●a , and pueri , the one , because they are the pledges of gods fauour to the parents , as also naturall pledges of the mutuall loue of the parents betwixt themselues , ( beeing the surest bond in marriage , to knit and continue the loue of man and wife betwixt thēselues , which leah well did know , when beeing conceyued , shee said , now my husband will loue me . ) if therefore , they be the pledges of gods loue , to their parents , in giuing them of his grace , for their worldly pleasure ; then , by their good education , let them be the pledges of the parents loue to god likewise , in giuing and dedicating them againe , vnto his heauenly pleasure and seruice , as an vnspotted and cleane sacrifice , being puri , sicut pueros dec●t , and in the meane time , let parents be aware , to esteeme or loue the pledge or gift , more then god , the giuer thereof : for if they loue their children too much , dallying and delighting onely with the gift , god the giuer , will eyther make them of a blessing in his loue , turne to a curse in his anger , or else separate them one from another , in making eyther the father childlesse shortly , or the child fatherlesse , which experience oftentimes proueth manifestly : let children therfore be only as cords , to draw the parents hearts more and neerer vnto god , in increase of loue and thankefulnesse to him , and god wil heape his blessings more abundantly on them both , & also let their parents chiefe care bee , to trim and adorne their hearts and minds so with pietie and vertue , as becommeth a gift or reward , which is to bee presented to the king of al kings before whose eyes , no vncleane thing can stand : therefore christ , once beeing to shewe , who should inherite the kingdome of heauen , tooke for example , a little childe , and set him in the middest of his disciples , saying , whosoeuer receyueth not the kingdome of heauen as a child , he shal not enter therein : thereby shewing , that our children should be so innocent , so humble , and voyd of all euill , that they may be takē for example of the sonnes and heires of god ▪ not as many are now ( wofull to see ) made proud in their cradle , learned to curse and sweare , before they can well speak or aske their parents blessing , and full of euill , before they haue reason to discerne good or euill : therefore set tender and wise parents not excuse their childrē in their faults : saying , they are tender , or haue no wit to doe otherwise ; if they bee tender , let not the worme of sinne so sticke vpon them , for the danger is the greater , lest the sooner it eate thorow their heart ; and it is fearefull , when they haue wit to doe or speake euill , and goe in the wrong way , before they haue wit , or are taught to speake or doe well , and enter in the right way . as they were before compared to arrowes , we know , as the arrow is directed at the first , so it flyeth all the way , ouer , or vnder , or beside , but it neuer commeth vnto the right marke or butte vnlesse it be directed right at the first , in the letting foorth out of the bow : so it is , that except frō the first comming forth out of the wombe , children be directed in the right way , they shall hardly or neuer attayne to the end of the way , which is true happinesse in iesus christ ; we know also , if our children bee deformed in their youth , we neuer expect that they will bee well fauoured in their age ; and , when a yong plant sprouteth vp , if there bee a worme , that lyeth at the roote thereof , we know , except we remoue and kill the same , the tender plant will neuer thriue , nor grow forward ; doe we know and beleeue so , in respect of our childrens bodies ? & plants of our gardens ? then let vs know and beleeue the same in respect of their minds : if sin grow be●ore pietie , the weed will smother the good corne , if vice be sowen and appeare before vertue in youth , no appearance of a good or ioyfull haruest in age : remoue and kill the worme of sinne from the tender plant of childhood , lest it gnaw out the life thereof , ere thou be aware : kill the serpent in the egge , lest whē he is hatched , hee kill thee who is the parent , with griefe , and thy child with his poyson : yea , we teach a dogge while hee is a whelpe ; wee tame a bird while it is yong ; wee breake a horse , while he is a colt ; and bow the tree , while it is a twig , so , with wise salomon ; teach thy child in his youth , that he may remēber it when hee is olde : the birdes of the ayre teach parents their dutie , they flie before their yong ones , to teach them to follow ; as parents should by good example and godly education , teach their children to flie to god also , by faith and holinesse of life : wee haue a care to feede our beasts , & see their education carefully , who , if they starue or die , we haue onely lost a carkas ; but , when carefully we ouersee not the education of our owne children and seed , the feeding of their soules by instruction , & curing of their sores of vice by correction , wee loose their bodies and soules , which is more precious then all the worlde , and their blood shall be required at our handes , and of this vice complayneth isaiab , . . that the oxe & the asse were taught to know their masters , but his people did not know him , as gods ministers may now also iustly complayne of the same . wee haue three notable examples of parents , for good education , in the scriptures : . king. . wee haue dauid , instructing his sonne . gen. . iacob reproouing and correcting his sonnes : and iob. . iob praying for his sonnes ; put these three together , instructing , correcting , & praying , they will make blessed children , and thrice happy parents ; and as it was a sweete and comfortable thing , to see children goe before christ to the temple of ierusalem , singing hosanna to the most highest , that it might be fulfilled , that out of the mouthes of babes and sucklings , gods prayses should sound : so it shall be to the great ioy and comfort of their parents hearts , when in the temple and congregation of the faithfull , they shall see their childrē ( beeing well brought vp ) singing prayses to god on high , and setting foorth the mercy of iesus christ their redeemer : and as their children shall bee a ioy to their heart in that present , so also their god , and the god of their children , shall send a blessing vpon them , as genes . . . vpon abraham , with whom they shal be worthily called fathers of the faithfull ; god shall auert from them that shame & sorrow , that proceedeth to parents from their childrens liberty , whereof the wise man speaketh , pro. . . & . . and commandeth the contrary , giue not the waters any passage , no , not a little : and the diuturnitie of the good of such education , shall be euer vpon them , and their children , when after them they shal proue good fathers of faithful and godly children also , and at last , receiue both , a crowne of glory in life eternall , with god our heauenly father , and christ his sonne our sauiour . and so for the dutie and admonition of parents , let this obseruation suffice , to teach their children , being yong , how to redresse their wayes . the matter , concerning which the question is propounded , is , a yong mans way , that is , his course of life , which must be redressed . and it is a metaphore taken from pilgrimage or iourneying , wherein a man , if hee would come to the right end of his iourney , must keepe the true and right way , without declining , eyther to the left or to the right hand , that he aberre not , nor goe astray ; so that our life here , beeing a pilgrimage , ( as old iacob confessed to pharaoh ▪ and the apostle , . pet. . . exhorteth , saying , dearely beloued , i exhort you , as strangers and pilgrim●s , abstaine from fleshly lusts , which fight against the soule . ) wherein wee haue many by-wayes , which leadeth to the wrong end , to wit , destruction ; but one onely true way , which leadeth to the right ende , to wit , saluation , which is christ iesus , and a young man beeing the pilgrime , beginning , or hauing newly begun his way , hee must diligently take heed and trie , in what way hee insisteth , and whether he treadeth the right or the wrong path ; and seeing in a yong mans way , sathan the leader and way to perdition , on the one side , is busiest to cast before him many lets and hinderances of the affections , and alluring lusts of the flesh , with the pleasures of youth , thereby to hinder his course , or draw him backe from the right way , ( as the syrens would vlisses ) and to precipitate him headlong from the high rockes of sinne and despaire , in the fearefull and deepe gulfe of vtter destruction : and on the other side , of all ages , youth , ( hauing newly begun , and vnacquainted with these terrifying lets ) being easiest by nature to be drawn away , and perswaded to the inticing & sweet pleasures of the flesh , the world , and of sinne , and so in most perill to yeeld : therefore a yong man must the more earnestly enquire and desire of god , ( the way it selfe , the leader , and ende thereof ) that of his grace , he would so direct and confirme him in his pathes , and giue him grace and strength , whereby to redresse his owne wayes , and ouercome all the impediments of sathan , that insisting therin , he may euer constantly persist and continue , vntill hee come to the ioyfull and happy end thereof , where is true rest , from all labours , & glory infinite for a perpetuall reward . the reason , why a yong man , in his youth , and first steps of his walking , should examine and redresse his wayes , is this ; we know by experience , in a iourney , that the farther wee are gone from the right path , which leadeth to such a place , it is the harder and laborious , eyther by comming backe againe , to find the right high way , which we foolishly lost , or to come neere the place , which wee wish to bee at ; and thererefore that it is best , at the beginning of our iourney , to enquire , and bee instructed , what way to keepe , by them who know , and haue tread the fame before vs , and by their directions in walking forward , to trie and examine our selues , if we hold likewise in the right way or no ; or if not , in time to returne , while wee are not farre off . so , in the iourney of this life , we haue a place which we aime at , to wit , heauen ▪ we haue but one true way to it , which is iesus christ and his righteousnesse , out youth is the beginning , or first step of our iourney , therefore in it , wee must know and be instructed what way to keepe , and how to walke therein , by the example of iesus christ , and the faithfull , who know and haue tread the same before vs , and by the directions and touchstone of gods word , we must euer bee trying and examining our selues , if we hold in the right way , or no ? and if not , in time shortly to returne , while we are not farre gone astray in age , not running in the by-waies of iniquitie in a strange countrie , farre from our fathers house , while wee are yong , and in feeble age , thinking wee can returne and find the right way againe , to walke therein , let no man presume so , that in the day of his youth , while he is able , he may runne halfe way with the diuell to hell , and in the night of his age , when he is vnable , that hee may returne easily from sathans hold , and the slymie pits of sin , to walke the whole way with christ to heauen . the second reason , why a yong man thus , in the first steppes of his way , must so take heed thereto , and redresse the same , is , because the time , of the walking in the way of this life , is so short and vncertaine , and therefore that wee should not trust thereto ; for wee see some die in the bud of infancie , some in the flower of youth , some in the ripenesse of mid-age and strength , and some in the fall of weake rotten old age . the sunne of the life of some goeth too shortly , as in the winter day ; and of others , it maketh longer delay , as in the summer . our life is compared to a shaddow , and we know , at mid-day , when the sunne is verticall , and in his greatest strength to vs , the shaddow vseth to be least , so , oftentimes when we are in the greatest strength and vigour of youth , the shaddow of our vnconstant & short life is least , and when wee thinke vpon many yeeres to come , as the rich glutton did , commonly the sentence of vnexpected death commeth , & warneth to remoue . therefore in youth , and euery age , yea , euery day and houre thereof , wee haue need to suspect the vncertaine and short way of life , and therein carefully and strictly examine and trie if our wayes and walkings bee in the way of the lorde , the ende whereof , is eternall saluation , and if not , to day , while wee heare his voyce , and the acceptable time offereth it selfe , to redresse & cleanse our paths and walkings , and conforming them vnto his . for as all riuers and springs , that come from the sea , returne againe ; so all men that are made of the dust of the earth , shall thither also returne , but of the time , who can say ? this drop of the riuer , at such a time or houre , shal returne into the ocean ? or the returning of such a man vnto the earth , shal be at such a determinate speciall time or age ? no , our returning is vncertaine , onely then , being as a drop of a great riuer , let euery man commit the same to god , and endeuour , as he came salt with originall corruption from the earth or ocean , so to walke in gods wayes , and the way of this life , that hee may returne fresh and purged by christs blood , to the ocean of the graue , and so drinke of that fresh springing riuer which proceedeth from the midst of the throne of god , in that heauenly new ierusalem for euer . our whole life is limitted but to . yeares , and in one of these , as in a poisonable cup , or dish of meate , death surely lurketh : of all then if thou shouldest taste and drinke , knowing this , wouldst thou not suspect euery one ? diuide againe euery yeare in . moneths , thou knowest not in what month or parcell of meate the poison of death lieth , euery moneth againe in so many weekes , and euery weeke in so many daies , yea euery day also in so many houres , in which houre or moment thereof , sleeping or waking , canst thou secure thy selfe from this secret & vncertaine poyson ? suspect then all , and liue so alwaies , as to die alwaies , night or day , being prouided , and being neuer so yong , remember thou knowest not but the poison may bee in the first drop of the cup , and yeare of thy youth , as well as in the dreg or last dish of olde age , when thou art first set at the table of the carefull banquet of life , the sword of death is so soone hanged in a small haire aboue thy neck , suspect then the same at euery morsell , that it fall not heauily vnawares vpon thee , but euer haue an eye vpwards , thou knowest not if it will fall at thy first sitting downe ▪ more then at thy last rising vp ; as it euer threatneth then , so bee thou euer prepared , and in time seeke to redresse thy waies ▪ mans breath is in his nosthrels ; which is the life or combination of soule and body , whose dissolution is death . be thou neuer so young then , nor so strong , when thou letteth out the same , thou knowest not certainely if euer thou shalt draw it in againe . let therfore thy soule breath vnto god , and thy desire be , to walke in his waies , and to redresse thine owne . all flesh is as the grasse of the field ; now greene , and presently blasted : whilest thou art then as the greene plant in thy tender youth , expect euer , and suspect this withering blast of death , whose sythe shall send thee with withered age alike , to the graue ; and in the short inconstant way of this life , walke in his way who is true and eternall life . this life is a swift post , running fast vnto death , whose certaine steps thou canst not marke nor obserue . let thy soule then begin with him in thy first youth , and of the contrary run swiftly vnto life , and in the way of life , which is iesus christ. our life is a dreame , now present , and presently gone , wherein who lieth longest , and is most pleased , commonly ( being awaked ) riseth faintest and most sorrowful . doe not assure thy selfe therefore of the length thereof , but suspect the shortnesse : in it there is no solide trueth nor rest ; apprehend therefore in the beginning thereof , and in thy youth : let thy soule wake and walke in the way of trueth , iesus christ , in whom true rest is onely to be found . pythagoras the philosopher , did set out the double course of this our life by the letter y. expressing thereby with christ the double way thereof : the one whereof hath a straight passage & narrow gate at the first , and fewe they are that enter in thereat : but in the end , there is great comfort and rest , for it leadeth vnto eternall happinesse and saluation . the other , wide & large at the beginning , whereat many doe enter ; but in the end , they finde great trouble and straightnesse , for it leadeth vnto eternall miserie and destruction . both these waies are set before the eyes of euery young man , as biuium herculis , or as life and death to choose . this narrow way which leadeth vnto eternall life and saluation , ( in the which euery yong man should walke in the pilgrimage of this life , & redresse his own waies of youth , according therunto ) is iesus christ himselfe . i am the way , the veritie and life , aad no man commeth to the father but by me . our walking in him and with him , must be in righteousnesse and holinesse of life , being holy as he is holy . the gate of this way is narrow , and the passage straight ; for the liberties of flesh and blood must bee restrained , our affections bridled , and the whole man captiuated vnder the yoake of the obedience of iesus christ. and as through many tentations hee entred into the kingdome of heauen ; so wee must the same way follow him , denying our selues , with our crosses taken vp , till wee come to the end of our way , which is true life , and eternall saluation . the other broad way which leadeth to destruction , and whereat many doe enter , is sinne and satan , who is that deceiuing way vnto eternall death ( & which euery yong man should abhorre and flie , to enter thereat neuer so little , or walke therein neuer so few footesteps in youth ) . the walking in him , and with him , as hee is an vncleane spirit , must be in the impurity and impietie of all sinne and filthinesse . the gate of this damnable way , in the beginning is broad , & the passage easie , but the end is vtter perdition and straightnesse . where in following christ , wee must subiect the flesh vnto the spirit ; they who follow him , must abandon , subiect , and banish gods cleane spirit out of their hearts , and be subiects and slaues themselues , to the libertine concupiscence of the flesh , and the vncleane licentious lusts and affections thereof . they must refuse the light yoake of the obedience of iesus christ , to follow him to life , & take on the heauy yoake of al kind of sinne , that may presse downe their soules to the lowest hells , and follow sathan their way and guide vnto eternall torments of fire and brimstone ; for as hee is a condemned spirit himselfe , so the end of the way wherein he leadeth captiuated soules , vnder his heauy yoake of slauerie and sinne , is death and eternal condemnation ; for the reward of sinne is death . therefore let euery young man , beholding these two waies , choose that which leadeth vnto a glorified eternall life in heauen , by a sanctified life for a time on earth , and walke with , and in him , who is the resurrection and the life , to all them that are saued . if thy walking heretofore hath beene in the by-waies of sinne , and that broad way of sathan , giuing liberty and full head to thy youthly affections , and lusts of the flesh . seeke how to redresse these thy waies , & hereafter striue violently to enter in at that straight way , which leadeth to saluation ; presse hardly to thrust in at that narrow gate , lay off , and cast away far from thee , all the impediments of sinne , and the intising vanities and pleasures of youth , and let thy onely care be with thee , first to see thy sauiour , the way is narrow that leadeth to him ; delay not then till it be full , but striue to be foremost ; the way is narrow that leadeth to life , therefore not soone found : in the beginning thē of thy life , timely begin , and search carefully and narrowly for it ; the true way is narrow and straight , therefore thy steppes therein ( when thou hast found it ) must be strait and narrow , thou must make a couenant with thy eye , that it behold no vanitie , thou must shut the gates of thy eares , that thou heare no vaine prophane , or idle speeches , offensiue to god , thou must not harken to them ; but let the sound of gods word , and healthfull admonitions , be pleasant only vnto thy hearing : thou must haue a watch-man before thy lips , and gods feare a bar vnto thy heart & tongue , that thou vtter nothing , but may be to gods glorie , thy owne comfort , and the edification of those that doe heare thee , abstaining from swearing , cursing , lying , backebiting , slandering , iudgeing , idle or corrupt speaking , and from all things that hath but the appearance of euill : thou must exercise thy handes to doe good only , thy feet to prosecute the same , thy will must be made cōformable to thy sauiours , thy vnderstanding to perceiue and apprehend vertue , and gods mercy towards thee , thy memorie to thinke vpon his iudgements , to thine amendement , vpon his mercy , to thy comfort , and his manifolde blessings and vndeserued benefites , for encrease of thankfulnesse in thee . thy whole body and all the members thereof , which is a member of iesus christ , must no wise be made a member of sathan by sinne , or polluted , to bee the member of an harlot , thy soule and heart , with all the powers and faculties thereof , must be the temple and tabernacle of gods sanctifying and holy spirit , & not a lodge for that vncleane spirit of sinne , and his fellowes of thy filthy lusts and carnall affections : in body and soule thou must walke so warily and narrowly , in feare and trembling working out thy saluation . the way is narrow , feare then , neuer so little , to depart from the paths of the lord ; this straight passage and path to saluation , is soone lost by negligence , but not so easily found out againe , without great diligence : care not for the scornefull and diuelish slander of the world , to bee called precise , but daily more and more , labour so to be indeede ; striue to liue a pure and vnspotted life , without an hypocriticall and externall shew onely thereof . it is saide in a diuelish prouerbe , a young saint , an olde diuell : but endeuour thou , being young , to be a saint of god , and to dedicate thy youth to him , and his seruice onely , walking in this strict and narrow path , & the same god who hath giuen thee beginning , shall also giue thee constancie and a ioyfull end , that thou maiest liue an old saint also ( as well as young ) on earth , and in heauen he shal glorifie thee a blessed saint for euer with himselfe . it is saide , and that most truely ; temporis praeteriti , bene impensi suauis est memoria : the memorie of time by-past , which was well bestowed , is sweete and ioyfull to the minde of man. and let any young man consider with himselfe , if god bring him to age , what greater ioy and comfort hee can haue , then to remember that hee hath borne the yoake in his youth , ( as the prophet saith ) that hee entred , and walked then in the narrow & straight way , and now is come to the easie passage , and out-going thereof , to receiue that promised reward of eternall ioyes , and euerlasting life : where hee seeth others , who then entred a contrarie course , giuing loose liberty to their flesh , fulfilling their lusts , and neuer caring to redresse their waies , in their olde age to bee punished with pouertie , punished with infamie and disgrace , ouercome with sicknesse , humbled greatly , despised , expelled out of all good companie , a patterne of all miserie , in great straightnesse ( the end of the way ) and compelled with the prodigall sonne , after they haue spent all , & abused gods gifts , to liue in a lamentable estate , and to flie from citie to city , from countrey to countrey , wrestling , if they may to come out of their straightnes , but falling from pit to pit , from scylla to charybdis . and except god their father giue them a minde at last to returne to him aright , and halfe way run and meete them ; that is to be feared , they bee cast into an euerlasting straightnes of eternall death and condemnation , which by their walking in that broad way of carnall libertie , they iustly haue promerited . what ioy ( i say ) shall this be to an aged man , to remember his happy estate he is in ? and this wofull condition hee hath by gods grace escaped , when for age hee cannot so well eate his meate , this remembrance , that hee remembred his creatour in the daies of his youth , and redressed his waies according to his word , shall be a continuall banquet vnto him ; this peace of a good conscience , and ioy of an vpright heart , shal be a staffe to vphold his soule , when hee beholdeth the greene field , and pleasant fruites and flowers of his well spent youth , greater solace shall bee to his minde , then the pleasure of the finest decked garden of the world could bee to the eye , his soule shall flow with comfort , and his heart pant and leape with ioy ; an infinite treasure shall he possesse & see continually , which shall neuer make him carefull , or the feare of the losing thereof , put sleepe from his eyes : but from death to life it shall passe with him , and leaue a perpetuall fame thereof in the world , when he shall die in the lord , his works shall follow him . let euery yong man then spend and bestow his youth so , in walking in this narrowe way and straight passage , circumspectly , precisely , and as purely as hee can , redressing his waies according to gods word , that in the haruest of old age , he may pull and eate of the fruit of his youth , and find refreshment after wearinesse , rest after labour , victorie after the battel , easinesse after straightnesse , and infinit eternall ioy , after momentaneall mourning and teares for a season : assuring himselfe , that his fasting from sinne in youth , shall be a feasting of comfort in age , his sowing in teares , shall bee a reaping of ioy . and christ , the way , the truth , and the life , who hath promised the reward , is faithfull , willing , and sufficient to performe : hee saith ; to him that ouercommeth , will i giue to eate of the tree of life , which is in the midst of the paradise of god. he that ouercommeth , shall not bee hurt of the second death ; to him that ouercommeth , will i giue of the manna that is hid , and i will giue him a white stone , and in the stone a new name written , which no man knoweth , sauing he that receiueth it . he that ouercommeth ; shall bee clothed in white aray , and i will not put out his name out of the booke of life , but i will confesse his name before my father , and before his angels . lo● , many rewards , diuers recompences , great liberality , vnspeakeable mercy , and infinite matter of comfort , and encouragement in thy youth to walke in this narrow way , that in age thy ouercomming may bee fulfilled and finished . christ , who promiseth , hee is the way that cannot erre , walke in him , hee is the trueth that cannot deceiue , walke by himselfe , and hee is the life that hath swallowed vp death , walke therefore to him , make him wholly thy whole way , and wholly holily insist and persist in him , redressing all thy owne waies according to his . be importunate with moses , that the lorde would shew himselfe vnto thee , wrestle with iacob for the blessing , that thou maiest preuaile with god , and by his grace , he may preserue & direct thee in all thy waies● according to his own way : striue to enter in at the straight gate , as christ the way cōmandeth thee : pray with paul . times , yea . times . times , and be instant that his grace may suffice thee : with the widow weary the iudge of al flesh , that iust & willing iudge to heare thee , and grant thee thy desire : with the poore samaritane woman , begge earnestly at christ to cure thy owne sicke soule , to redresse thy waies , to direct thee in his , and to giue thee of the childrens bread , that hid manna , to eate . the kingdome of heauen , and end of the straight way , suffereth violence ; inferre violence therefore to enter in at the same , neither delay any time . iacob was desired by ioseph , to make his iourney speedily to come to the kingdome of egypt , where hee was second person . iesus christ our brother , whom we sold by our sinnes , desireth and willeth euery young man to make his iourney speedily likewise , in the right way to come to the kingdome of heauen , where he is the second person also . iacob , except that he had made haste to get the blessing of his father , hee had beene in perill to loose it ; for presently , as hee went out from the presence of his father , his brother esau came in : so , except thou make speed in thy youth to obtaine the blessing of god thy heauenly father , by redressing thy wayes and walking in his , thou art in great perill to loose the same : this narrow and strait gate of grace is opened before thy eyes , then striue that thou maist enter in thereat , bee not slow then , but make speede in thy way here , lest hereafter , with the foolish virgins , thou call and knocke , at the gate of glorie , but bee not admitted to that ioy : say not in thy youth , with sluggard , pro. . . yet a slumber , and vnfolding of hands , but vp , and walke with iesus christ in the way of godlinesse , at the first call , according to the rule of gods word , purge & redresse thy wayes : when that cloudy pillar warneth thee , to goe forward , goe and walke , hauing it before thy eyes , in the way of holinesse ; and when it warneth thee to stay , then stay thy course , in repressing thy affections , brideling thy lusts and their precipitate course , redressing thy wayes , restrayning the liberties of the flesh , conforming thy will to gods will , and walking in a strait and narrow way of life : follow young abell , who walked innocently and holily before god , offering the first fruits of his flocke , as thou must of thy youth , to the lord ; and not the broad way of cain , in murther , wrath , and despising of god ; or of lamech , in vaunting and bragging of thy strength in youth to commit sinne , ( as many yong men do . ) follow godly noah in the strait way of holines , and of curbing the liberties of the flesh , who in that generall corruption of time , was onely found iust , and found fauour in gods eyes , when the rest drinking and eating , taking of those whom they liked best , reioycing and walking in the broad way of iniquitie and libertie of the flesh , were destroyed with all flesh , in that generall deluge . follow iust lot in this true way , who remained onely vndefiled with the filthie lusts of the sodomites , and in vprightnesse of conuersation , walked onely before god , afflicting his soule euery day , for their abominations , and eschued the broad way of their vncleannesse , whoring , oppression , drunkennesse , &c. wherewith yong & old was infected , and cryed downe from heauen feareful destruction vpon them . follow abraham , who obeyed and beleeued god : godly izaak , who in his youth was diligently occupied in prayer in the field , and liued chastly in the feare of god , vntil a lawful wife was prouided for him . follow plaine iacob , who esteemed gods blessing better then all the world , and did cast all his care vpon god ( as the apostle commandeth ) and serued in a painefull seruice , long and truely , without sleep in the cold frost of the night , and burning heat of the day ; also suffered many iniuries , and euer rewarded good for euill . follow yong vpright ioseph , who beeing greatly tempted , to enter in that broad way of liberty and lust , by his mistresse , refused to commit that vild sinne of adultery with her , and chose to walke on in the strait path of holinesse , he walked so wisely , that he found fauour in all mens eyes , and was loued greatly for his gentle and courteous behauiour , and at last was promoted , by gods prouidence , to be the second person in all egypt , after his straitnesse in prison there . follow faithfull moses , & enter in at this strait gate with him , who chose rather to suffer aduersitie with the people of god , ( walking in the narrow way ) then to enioy the pleasures of sinne for a season , ( walking in the broad way ) esteeming the rebuke of christ greater riches , then the treasures of egypt , ( the reason is ) for hee had respect vnto the recompence of the reward , ( the end of this narrow way . ) israel whom hee did leade , went out of egypt to canaan the land of their rest , thorow much straitnesse , and a narrow passage ; as the true israel of god must go out & from the egypt of this world , to that spirituall canaan , the land of their eternal rest . follow couragious ioshua , who went thorow a narrow passage ouer iorden , vnto the land of canaan , with gods arke before him , & by many battels ouercame and obtayned the same ; as thou must by many battels , betwixt the flesh & the spirit , obtaine that eternal canaan , walking towards it in a narrowe passage , and hauing gods worde continually before the eyes of thy heart , to redresse and conforme thy wayes according thereunto . yong dauid , after he was elected king of israel , hee walked in this narrow path , thorow many tentations , to draw him from gods feare and seruice , and thorow much straitnesse , before he came to the possession of the kingdome ; as after thy election to that euerlasting kingdome of heauen , in this world , during that prince of darkenesse raigne , thou must passe and ouercome many temptations of sathan & the flesh likewise , & walke in the strait and narrow way of holinesse & sanctification , before thou come to the easie and spacious end of thy way , to the full possession of that heauenly kingdome , and eternall glorification through christ iesus : thou must bee in labours , before thou rest from labours ; thou must liue in the lord , before thou canst die in the lord ; thou must liue the life of the righteous , if thou wouldest wish to die the death of the righteous , and thy last end to bee like theirs . all the holy patriarks , prophets , saints , and martyrs of god , haue trode this narrow way , before they obtayned the recompence of their reward , vnto which they had respect : if therefore thou haue any respect vnto the same , and by hope looke for that , which they fully now possesse , follow and insist in their footsteps ; if thou wouldest tryumph and glory with them , thou must also couragiously fight with them , against the diuell and thine owne corrupt affection● and concupiscence of the flesh , which fayne would haue libertie , and draw thee in that broad way of destruction ; but assure thy selfe in thy youth , and in the way thereof , that the greater liberty of thy flesh and affections here , maketh the most strait incarceration , and feareful plunging of soule and body , in endlesse and easelesse torments of hell hereafter : which thou mayest plainely behold and learne , by the example of diues & lazarus , whereof the one , in the broad way , had his pleasures in this life , but not a drop of water to coole his tongue after death , ( the strait ende of his way : ) the other had his miseries here , without necessaries scarce for the flesh , but after death , ( which opened the large end of his way ) he was carried into abrahams bosome , in eternall ioyes for euer to remaine ; in their life , lazarus was compelled to beg , from diues , crumbes of his bread ; at their death , diues was compelled to beg from lazarus , a drop of cold water , there did straitnesse follow after ease , and ease after straitnesse , in their seuerall wayes . albeit the rich man in the gospell , walking in the broad way , did bid his soule , eate , drinke , and take it ease , for it had much laid vp for many yeeres , yet god from heauen had decreed , that the strait end of his way shold be neerer then he thought , & they should fetch his soule frō him that same night . albeit nebuchad-nezzar ( walking in the broad way also ) in the pride of his heart said , is not this great babel that i haue built , for the house of my kingdome , by the might of my power , and for the honour of my maiestie ? glorying so in the flesh ; yet he was cast into a great and wonderfull straitnesse , while the word was in his mouth , and driuen from men , as a beast to eate the grasse of the fields . albeit bel●hazzar likewise , ( walking in the same large way ) in the exaltation of his heart against god , proclaimed a banquet , sitting with his princes , wiues and concubines , pampring & giuing all pleasure to the flesh , drinking wine in the vessels , consecrated onely to gods seruice , which were brought out of ierusalem , not glorifying god , but praysing his idols of gold , siluer and stone , yet the end of his way was this ; the hand declared on the wall , that hee was weighed , and found too light , his kingdome was ended , and giuen to others , and that same night he was slayne presently ; so when he was highest , vpon the top of his reioycing hill , most suddenly he did fall lowest , in the valley of mourning , and pit of teares , by lamentable destruction , the vnexpected strait end of his broad former way . the sodomites knew little how neere fire and brimstone was neere them ; the primitiue world , how neere them was the deluge ; and all such that walke in this way of libertie of the flesh , how neere , subuersion of soule and bodie is at hand . therefore let vs walke in the right way , if wee would sitte at christs right hand ; let vs be sanctified here , if we would be glorified hereafter ; let vs walke in the true path , if we would attaine to the true end thereof ; and subdue the slesh with the affections thereof , to the spirit and yoake of christs obedience , if in body and spirit for euer , wee would raigne with him . let vs redresse our owne wayes , and let euery one that calleth on the name of the lord , depart from iniquitie : as the apostle commandeth timothie , and in his person all yong men , flie from the lusts of youth , & follow after righteousnesse , faith , loue , and peace , with them that call on the name of the lord , for if any man purge himselfe from these , hee shall bee a vessell vnto honour , sanctified and meet for the lord , & prepared vnto euery good worke . seeing also , our course of life here , is compared to a way , which wee must redresse according to gods word , therefore let vs walke in this life , as in a way , warily , and working out our saluation in feare and trembling . considering with ourselues ; . first , as in a way or iourney , no rest is to be expected , that is permanent , vntill wee come to the end thereof ; so neither must wee looke for any permanent citie , or solide rest , in the way or course of this life , vntill we come to iesus christ , being dissolued , to be with him , who is the true end and rest , of the true and narrow way , the temple of that spirituall ierusalem , and citie of all perfect light and ioy . for the estate of his church here , is , as the boat , wherein vpon the sea hee was with his disciples , euer tossed vp and downe , in continuall labour ; so that , except hee were our stay , our rest , and refuge , wee should surely perish . our life here is a warfare , our enemie is euer pursuing , as a raging lyon , seeking to deuoure vs , therefore wee must be in continual defence of the life of our soules , by his strength being armed , who gaue his life for our soules , vntill vnder his defence , hauing fought a good fight , and finished our course , we be victorious and tryumph with him , hauing receyued that immortall and incorruptible crowne of glory , which is layd vp for vs , and for all them that loue the comming of the lord iesus in glorie , to glorifie vs with himselfe . . secondly , in a way , we euer goe forward , and one step followeth another , sicut vnda impelli , tur vnda , as one waue is enforced by another ; so also in the way of this our life , wee poast to our end , and our dayes passe more swiftly then a weauers shittle ; our life is as a flower , that now springeth vp , and with a blast fadeth ; as a water bubble , now vp , and now downe with an aire of wind ; as a smoake , seene , and gone presently ; as the fat of lambes , which suddenly is dropped away : so that whether wee sleepe or wake , whether we eate or drinke , whether we go or sit still , as in a ship wee are caried speedily , with full sailes , thorow the sea of this turbulent world , to the port and hauen of our graue , and our refluxe is to that ocean . let vs watch then carefully , and haue the houre-glasse of the number of our dayes , euer before our eies , that we may apply our hearts to wisedom ; let vs looke diligently to the precious and most deere loading of our soules , once purchased by christs blood , suspect our weake vessels , and clay tabernacles , acknowledge that we are euer in danger of death , and that there is little betwixt vs and him : foresee carefully the rockes and daungers before vs , haue euer the compasse of gods word before our eyes , to direct our course and way according thereunto . behold still the mappe and carde of that heauenly coast of canaan , towards the which wee intend and attend our course , try and spy out the markes , whereby wee may know that wee are neere the same , or in the right way thereto ; forget the things that are behinde , and haue our eyes forward , still on the further banke ; and by continuall and earnest praiers , desire almightie god to saue vs , lest we perish , to giue vs his spirit to bee our guide and pilot , and by his infinite mercy & grace , to bring vs at last , to that wished land of our blessed canaan , with ioshua our iudge and captaine , through all the perills and daungers of this darke desart . and chiefly , let vs daily striue , as in the way of our naturall life : so likewise , that in the way of our supernatural & true life , iesus christ , and his righteousnes , we may make some progresse , & so step forward frō life to life , forgetting the world and her whorish intisements behinde vs , and bending our forces directly to follow him onely . thirdly , in a way also , we haue euer certaine limitted bounds , which wee must not transgresse nor goe ouer . in the way of this life likewise , wee haue gods word and commaundements , as walles on each side to enclose vs , which wee must striue to containe our selues within , and to redresse our waies according therevnto . christs voice is the walls & hedge of his sheepfold , ouer which whosoeuer passeth , wandreth astray in the fearefull and darke desart of sinne , a readie prey to that cruell deuouring beare , and raging lyon sathan : for god , as hee is iust and mercifull , so hee hath declared and manifested the same plainely in his sacred word , his iustice chiefly in the olde testament , his mercy in the new ; his iustice he hath set vp as a wall on our right hand , that wee may feare to sinne ; his mercy as a wall on our left hand , that if wee sinne , we may know that wee haue a mediatour & sauiour , euen iesus christ the man : therefore , seeing we are set betwixt these two walls , let vs walke warily , that on the one side beholding gods iustice , wee despaire not , nor on the other , beholding his mercy , wee presume not , but with an equall eye beholding both , and with an equall pace walking betwixt both , in feare and loue of him , wee may goe on our way to our iournies end , and so worke out the great worke of our saluation . fourthly , in a iourney way , or race to bee runne , euery man , who desireth to bee at the end thereof soonest , wil make himselfe lightest , and not take vp heauie burdens to hinder and wearie him : so in this way and race of our life , if we haue eyes to see the reward , ( being a crowne of immortall glory ) if wee haue hearts to consider or vnderstand the preciousnes thereof , or a desire to attaine , or obtaine the same , we must not take on , the heauie and hindering burdens of this world , and the wearisome vanities thereof , to bee impediments in our course , but cast off and disburden our selues of these dangerous loadings , vsing the thinges of this world , as though wee vsed them not : and in our youth begin & take vp the light and easie yoake of christs obediēce , & with our crosses follow him : in our hand wee must take the staffe of his worde ; wee must gird our loynes with his sanctitie and righteousnes , and in the footesteps of pure vnspotted innocencie , must wee follow him , being holy as hee is holy : this is the way , sic itur ad astra . fiftly , no pilgrime also will desire his way to be long and wearisome , but the sooner he may come to the end of his iourney , the more he will reioyce . in this way and pilgrimage likewise of our life ▪ let vs not desire so much to liue long till age , that our way may be prolonged , but to liue well while wee are young , that we may insist constantly ▪ in the true way , and desire with the apostle , rather to bee dissolued and be with christ : and with olde simeon , after our eyes by faith haue seene our saluation , & in the armes of our heart wee haue embraced him , to desire to departe in his peace , and enioy the reward & fulnes of our hope . and in the meane time , seeing in our way chiefly of youth , wee haue many impediments cast before vs , many fetters and nets for our feete , laide to insnare vs , manie outward and inward enemies seeking to destroy vs ; and no wisedome nor strength in our selues to preuent or auoid them : therefore let our continuall and humble petition bee to that lord of strength , and wisedome of the father , leade vs not into temptation , but deliuer vs from all euill : and so in a way of this life , let vs walke as in the way , according to the word and way of iesus christ , redressing our bywaies . and hauing these considerations , before our eyes , vntill by that true and liuely way christ , wee attaine to the end thereof , eternall life and endlesse rest for euer . the action set downe in this question is , whereby shall a young man redresse his way ? according to the vulgar translation , but according to the originall and hebrew text , it is , whereby shall a young man cleanse or purge his way ? the first , to wit , redressing , is a metaphore taken from a house , which being vncleane or out of order , vseth to bee redressed and trimmed vp for the guests it should receiue , according vnto the parable and wordes of christ , concerning the vncleane spirit , who departed out of the man whom he possessed , and wandred in dry places , seeking rest , and finding none : therefore he decreed with himselfe , to returne backe againe to his former lodging , and tooke with him other seauen vncleane spirits worse then himselfe ; who returning , found the house dressed and wel garnished for them , and there they aboade ; so that the last conditio● of that man , was worse then the first . and so truely it is in all ages , but chiefly in youth , that our soules and bodies , ( which should be the temple and tabernacle of gods holy and cleane spirit , who can abide no impuritie ) is polluted daily with the vncleannes of sinne , and defiled with the filthie harpies of our lusts and carnall affections , and so we harbour in our heart ( as it were ) that vncleane spirit , and dresseth vp the same as a house or chamber for him to rest in with his fellowes . therefore in our youth & tender yeares , if we would bee accounted , or any way esteemed to bee the children of god , to be the members of iesus christ , to be temples of gods spirit , to haue our names written in that booke of life , or euer to exspect participation or enioying of the endlesse and infinite ioyes of heauen : then let vs by the assistance and strength of that stronger man iesus christ , who hath ouercome and subdued all , and by the speciall grace of his blessed and powerfull spirit , striue to binde & expel that vsurping tyrant , out of the precious house of our soule , and to shut him out of the gates and doores of our hearts , that we be none of his possessions , or vessells in his house , and with all our strength , diligence and power , seeke to redresse our soule and heart againe , and make it fit and meete for the habitation & abiding place , of that cleane and holy spirit of iesus christ onely , being sanctified by his grace , in all the members of our body , & faculties of our soule , that the lord of rest may giue rest to our cesciences , & rest by his cōfortable presence in our harts cōtinually : let vs lift vp the celestiall and euerlasting gates of our soules , and let the king of glory enter in : walke in his waies , and redresse by his grace , our vncleane and enormous waies of sinne and vnrighteousnes . the second word , to wit , cleansing , according to the original word in the hebrew text , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mundabit , is taken likewise by a metaphore , chiefly from vessells , which vseth to bee made cleane and purged , when they are foule or polluted with any thing , according to christs words , matth. . . in reprehending of the hypocriticall scribes & pharises , who did make cleane the outter side of the cup & platter , but within were full of hypocrisie and iniquitie . so indeede , all men , young and olde , wee are gods vessells , either of honour or dishonour , appointed either continually to remaine in his sight , or eternally to bee reiected and banished from his glorious presence : there is no day also , but we are polluted ( chiefly in youth ) and desiled with some vncleannes of sinne , and our filthy lusts and affections euer doth infect vs : therefore continually wee must endeuour , and seeke with earnest praiers , that wee may cleanse and purge ( according to christs commandement ) first , the inside of the cup and platter ▪ that the outside of them may be cleane also . in our youth , wee are as new vessells in gods house , if at any time a vessell be esteemed of , or be cleane , it is when it is new : & therefore in our youth let vs chiefly trie and know if wee be vessells of honour ▪ if we be , surely then we must bee most cleanest , for a precious vessell of honour , ordained to be in the presence of the prince , is neuer defiled with filthines , nor suffered to be put to an vncleane vse , chiefly being as yet new ; but if we finde our selues polluted with filthines in our youth and newnes , & our soule made the receptacle of stincking lustes , and of all impuritie of sinne , let vs feare and suspect that , except god of his free mercy and grace , create and frame vs of a new againe , and purge vs from all our iniquities , that wee can iudge our selues to be no other but vessells of reiection , impurity , and dishonour . therefore in youth , while the filth of sin sticketh not so fast vpon the vessels of our souls , nor the old mā of iniquitie hath not taken so long & strong possessiō of the house of our heart ( as he may plead long custome or defend it ) let vs purge by the teares of true repētance our filthy blots , & vncleannes of sin , and desire that vnspotted lambe by his precious bloodshed , to purge vs likewise from the guilt thereof : let vs by the strength of his gracious spirit , expell that vncleane spirit of sinne , and pleasures of the flesh , and redresse the roome and house of our soule , with open gates to receiue , retaine , and entertaine with ioy , that spirit of all cleannes , of ioy , and endlesse comfort . as iesus christ our sauiour hath commanded ; let vs first purge & make clean the inside of the cup & platter , that the outside may be cleane also , that is , let vs begin & purge the worme of sinne and corruption from the roote of our hearts and the branches , with the fruite of word and deede , shall prosper the better ; begin and purifie the spring , and the streames that runneth therefrom shall be the clearer : out of the abundance of the heart the mouth speaketh : and according as the affection of the heart is , so the workes proceed , and the members executeth their command . this purifying is by true repentance , with marie magdalen , in sorrowing truly for our sinnes , and in all humilitie washing his feete with the teares of deepe remorse , constantly endeauouring neuer to sinne no more , and by a liuely faith in the armes of our soule , embracing and apprehending the blood of iesus christ and his death , as our onely righteousnes , obedience , and propitiatorie sacrifice before the father , and by good workes and a sanctified holy life , shewing our faith and gods mercy manifested in vs , to our liues end , to the good example of others , and our owne soules saluation . this action of cleansing or redressing , is set downe in the future time , qui nam mundabit , &c. wherewith shal a young man cleanse his way . noting thereby the present estate thereof to bee vnredressed and vncleane . whereby wee learne and may obserue , first , that howsoeuer we flatter or excuse our selues in any age , but chiefly in our youth , that our waies nor course of life is not so vncleane nor worthy of reproofe , but may be easily borne with , & soone redressed oramended , yet the spirit of god in this place of his sacred word dooth by the mouth of his holy prophet , shew vnto vs that our waies are so vncleane and filthy , that it is a very hard & difficult thing to redresse or cleanse them , their pollutiō being so great : which he would signifie by asking interrogatiuely , how they shall bee redressed ? and therefore , that in all humilitie and lowest submission of heart in our youth , and in all ages , wee should acknowledge the infinite greatnes of our transgressions and filthy vncleannesse of sinne , which cannot bee cleansed but by an infinite purgation , euen by the blood of iesus christ , in his infinite and vnsearcheable mercy shed for mankinde , which wee should daily begge , and continually thirst after the same greedily , walking worthy hereafter , as those who are redeemed with so precious a price . secondly , wee may obserue here , the markes and difference betwixt a godly and vngodly young man , the one consulteth and asketh at god , whereby he may redresse and purge his waies ? the other consulteth with flesh and blood , and asketh counsell at sathan and his owne filthy lusts and affections , whereby hee may defile and pollute his waies ? the onely care and vigilant studie of the one is , how to redresse vice , and ouercome sinne in his mortal members , that gods free spirit may make his aboad and comfortable habitation in his soule . the diligent care of the other is , how to represse and oppresse vertue and godlines , that it take no roote in his soule , nor bring forth no acceptable & pleasant fruit before god , but that as a sinke of iniquitie , it may abound and yeelde forth out of the aboundance thereof , rotten and vnsauorie smells , in thought , word , and action . the one seeketh to purge himselfe from the least spot of sin , that might make him displeasing in his fathers sight , yea hee abhorreth from the very appearance of euill , or the least meane that might draw or perswade him any way thereunto . the other seeketh the foulest puddle or mire of sin , wholy in body and soule , not caring to tūble & pollute himselfe as a filthy swine thereinto , and as a dogge deuouring sinne griedily , ( which deuoureth his soule ) and returning euer to his vomit , he embraceth all occasions of sinne , hee headlong runneth vnto the brinke of destruction , & as it were with cart-ropes of iniquitie , he is swiftly carried , as the oxe to the slaughter , or the foole to the blocke , vnto the bottomles pit of perdition . the one , for the least sinne he committeth , that stayneth his soule , hee heapeth and powreth out tears vpon tears , as a treasure to be laid vp in a bottel before god , that thereafter hee may reape the fruite of his seed sowed in tears , in the ioyful and plentifull haruest of the lord , when he shall find true rest and comfort to his soule . the other , in his greatest sinnes hee most reioyceth , and with lamech , vaunteth of his vngodly furie and crueltie , of impietie inferred to his owne soule , hee heapeth sinne vpon sinne , vntill the day of wrath , as a treasure , and with all griedines filleth the cup of iniquitie to the full , til god in his iust iugment giue to him also the full cup of his fierce wrath and indignation , and make him drinke out the very dregs thereof ▪ for as he soweth , so he shall reape . the one sort , being the children of the light and the day , they walke in the light , and doe the workes thereof , therfore they shall enioy the cleare and endlesse light of that heauenly new ierusalem , which is the bright countenance of the lambe . the other being the children of darkenesse and the night , they delight to walke in the wayes of darknes , and to doe the workes thereof ; therefore with the prince of darkenesse , they shall bee at last cast into vtmost darkenesse , where is weeping and gnashing of teeth . finally , as euerie tree is knowne by his fruite , so by their works you shal know and discerne , betwixt godly , and vngodly yong men ; as a good yong tree bringeth foorth best fruite in the spring , while it is yong ; so , a godly yong man bringeth forth best fruits of vertue and pietie , in his tender yeeres , and spring of his youth , not delaying , till the cold winter of old age come , wherein eyther no fruit at all , or if any , nothing but sowre grapes are to be expected : but as no man can gather figs of thornes , nor seeke for honie out of the viper , so , from those that consume their best age and prime of youth , in all lustfull licentiousnesse , & outlaw liuing in sinne , and slauish libertie of iniquitie , nothing can be expected , but that the haruest shall be like the spring , wherin they shal reape the fruit of their labours , and their seed time of wickednes shall bee rewarded , with the measure of bitter & seuere punishment ; when the axe shall bee put to the root of the tree , and euery tree that bringeth not forth good fruit , shall bee cut downe , & cast into vnquenchable fire . the examples of both these sorts of yong men , we haue in the scripture , set before the eyes of all youthes in this age , to learne by , and behold . of the one , whom they should follow , the examples , of yong abel , vprightly sacrificing vnto god , the first fruits and fat of the flocke ; as they should the first fruits and fat of their youth , in vprightnesse and holinesse of life : of yong isaac , exercising himselfe in prayer alone in the field : of yong iacob , in suffering many wrongs , obeying the good counsell of his parents , fearing their displeasure , dealing faithfully , in an holy and humble mind with all men : of yong ioseph , refusing the way of sinne and adulterous lust , suffering patiently , rewarding good for euill , and being a comfort and reliefe to his old father , and his whole family : of moses , refusing to bee counted the sonne of pharaohs daughter , to bee esteemed the sonne of god , and a faithful seruant in his whole house : of yong dauid , in trusting euer stedfastly , and beleeuing in gods mercy towards him , suffring much aduersitie , and still sticking fast vnto the lord , who deliuered his enemies so oftentimes in his handes , and his life out of theirs : of yong salomon , in seeking the true wisedome of god , before honour or riches : of yong samuel , zealous and faithfull in gods sanctuarie in his youth , there seruing him : of yong daniel , in walking with an holy and vpright heart , before the almighty : of yong timothie , brought vp frō an infantin the true knowledg & feare of god , a glorious starre & painfull instrument in his church : of the children of the elect ladie , . epist. ioh. . . whō the beloued apostle of iesus christ found walking in the trueth , as god had commanded , and therefore reioyced : with such like examples , which are set before the eyes of all youth , according thereunto , to reforme and cōforme themselues in all things , that they may obtaine that rich reward of eternall life , whereof they are already in possession . of the other sort , which wee should eschue and abhorre , is malicious murdering and hypocriticall cain , who was accursed of god : vaunting lamech bragging of his strength & furie to commit sinne in his youth : ham dishonouring & contemning noah his father : esau , in being a griefe to his parents heart , a profane a theist and persecutor of his godly brother : absolon , a bloodie , vnnaturall , proud & wicked sonne to his father dauid , whose end was a shamefull and sudden death : elies two sonnes , who oppressed gods people , committed most vile filthinesse in israel , and were at last the death and heart-break of their old father , and their owne destruction : ammon , incestuous with his sister , whose reward was cruel death and sudden destruction : the young men of sodome , who in their filthinesse were consumed with fire & brimstone : zimri and cozbi in their burning lust , thrust thorow by zealous phineas : with many other such examples , of those , who in the time of their youth , fulfilled their owne lusts , and wicked affections , til they tasted of the full cup of gods fierce wrath , to their vtter destruction , which was their s●al end & lamētable conditiō ; such therfore let vs abhor with their course of wicked life , as we would eschue their feareful end & most cursed death . r●hoboam , by his yong counsellers , in obeying them , lost a kingdom , to the which he was called : by the wicked and furious hote counsellers of our lusts and affections in our youth , let vs not also loose the glorious kingdome of heauen , to the which wee are likewise called by gods word . neither ( as the yong mans loue to his riches , made him to forsake christ ) let the vncleane loue , or desire to follow our youthly pleasures , or to fulfill our filthy lusts and affections draw vs from following iesus christ our sauiour , and these godly examples and patterns of youth ▪ which in his word , wee haue here set before our eyes ; but with yong samuel when the lord calleth vs in his church , to heare and do his word , let vs so oft answere , lord , here am i , thy seruant , to doe thy godly will , speake , for thy seruant heareth : while the spring and seed time is , of our tender yeeres , let vs so sowe , as wee would reape ; and so bud as wee would ripen : our youth is the day , to doe our works in ; the night of age commeth , wherein wee cannot worke , in that time wee shall say onely , i might haue bin learned , i might haue bin so or so , if i had vsed my time aright ; but winter is come , before i thought on seed-time , and times bald backe-side is turned to mee , but the heary forehead , which i might haue caught holde by , is already past : therefore the wise man saith , remember now thy creator , in the dayes of thy youth , whiles the euill dayes come not , nor the yeeres approach , wherein thou shalt say , i haue no pleasure in them , whiles the sunne is not darke , nor the light , nor the moone , nor the starres , nor the cloudes returne after rayne , when the keepers of the house shall tremble , and the strong men shal ●ow themselues , & the grinders shall cease , because they are few , and they waxe darke that looke out by the windowes , &c. describing so metaphorically , the infirmities of old age . they , who stept in first , when the angel came downe and troubled the waters of the poole bethesda , were cured of their disease ; so if we would be cured of our soules disease , and leprosie of sinne , wee must striue to step in first , before others , in our youth , without lingring , to be washed with the blood of christ , and liue a pure vnspotted life . ioseph before the time of famine came , laid vp aboundance of corne prouidently for the same ; so before the leane and crinkled yeeres of age come , we must prouidently , in the sommer of youth , with the bee and ant , gather and lay vp food for our soules , filling the store-houses of our heart full with the knowledge and true feare of god , to be our comfort and ease in that time , that here , & in the world to come , we may bee accounted among the number , and of the sort of those forenamed , who dedicated their youth and first fruites thereof , to god their heauenly father , and now do enioy the ioyful recōpence of their labours with iesus christ , in the presence of the lambe for euer to remaine . the answere that is made vnto this question , is this ; in taking heed thereto , according to thy word : that is , by these meanes , a yong man may redresse his wayes and course of life , if , according to the rule and prescript of thy holy worde , o lord , hee take heed thereto , diligently and straitly marking , examining and iudging the same , and rectifying all his waies and actions by the direct line and rule of thy commandements . this answere is made by way of prayer or confessiō to god , or ( as it were ) by resolution frō god : in taking heed thereto , according to thy word : thereby shewing and teaching all men , that to know , will or doe aright , as god hath commanded , according to his word , is not of our strength , neither can flesh and blood reueale it vnto vs , but our heauenly father , & it is the gracious worke of his glorious spirit , who , as the knowledge of gods will proceedeth of his speciall illumination , so the acting and doing of the same , in an holy and vpright life , is of his speciall grace and powerfull operation also , who giueth thee knowledge , will and power to doe the same . velle & perficer● , by enlightning our vnderstanding , reforming our wicked will , and conforming the same vnto the holy and perfect wil of god , and with his cōmand to rise from the sleepe and death of sinne , to a new and sanctified life , giuing vs a power and flowing light and life from himselfe to doe so , as when christ our sauiour said , talitha cumi , or , lazarus arise , &c. and at that last day , when it shall be said , rise dead folke , come to iudgement : and so in all gods word , when hee commandeth to repent , beleeue , bring forth good fruit , or so , we must not thereby thinke , because god commandeth so , therefore that we haue knowledge or free-will to doe , or not doe so , but with the command there floweth a concomitating power and vertue from gods spirit , to the hearts of the faithfull predestinate for saluation , to doe this command ; as a further induration , to harden the hearts of the sonnes of reprobation in their stiffe-necked disobedience to gods will , euen as at the words of christ , the fig-tree withered : free wil then and strength of our selues , to know and doe euill , wee haue , for it is according to our nature , for by nature wee are the children of wrath , and all the imaginations of our heart are onely euill continually from our very infancie : and it is the worke of our flesh , for the flesh coueteth against the spirit : but to know , will , or to do well , we haue no power at all , but it is gods sanctifying spirit , who giueth both , and it is aboue nature , yea , it is the worke of the spirit , against nature . therefore let vs not trust to our owne knowledge or wisedom , for it is darkenesse & foolishnesse , nor thinke of our owne will or strength , that we can doe , or truely desire or know , that which is good , being so peruerse and wicked , but with the prophet , after his example , acknowledg al our knowledge of his will , or of the right way to saluation , to proceed onely from the illumination of his good spirit , and that the will or strength to doe and performe the same , is onely his owne free worke in mercie also , and let vs by earnest prayers ( as in all ages , so chiefly in our youth ) implore his holy helpe , to teach vs , according to his word , how to walke in his wayes , and to take heed to our owne , in greatest difficulties consult with him , who is true light and wisedome , and in whom is no changing ; in greatest tentations , by continuall prayer , let vs flie to him , that with his all-sufficient grace , he may euer assist vs , when sathan would not only buffet , but kill & deuoure our soules , with the poyson of sinne , and our owne lusts , and in all things let him be our onely refuge , resolution and comfort continually . in taking heed thereto , &c. this action of taking heed to our wayes , in the answere , hath reference to the action of redressing or cleansing the same in the question , as if hee would say , by taking heed to his wayes , according to gods word , a young man may redresse or purge the same . the purging therefore or redressing of the waies of youth , whereby euery yong man may insist & persist in the right way of holinesse to saluation , must bee in marking straightly , and in taking heed carefully to the whole course of his life , in thought , word , and deede , directing and instituting the same according to the rule and expresse direction of the word of god , in the which , night and day he should meditate & exercise himselfe continually , that therby his whole life , and all the waies thereof , may bee kept spotlesse and cleane from all corruption of sinne , and the filthy lusts of the flesh . therefore , let all young men apply all the actions & waies of their life to this touchstone of gods word : let them take diligent heede to thought , word , and deede , marke them narrowly , examine and iudge them diligently and vnpartially , according to this rule and square , that by god himselfe , they bee not strictly marked here , and seuerely examined , iudged and rewarded in the world to come . if they finde their waies to bee in some measure conformable to gods word ( for none are perfite ) desire christ to helpe their imperfection , praise god for his mercy and this measure of sanctification , desiring increase thereof and confirmation . if by taking heede vnto their waies , and due examination thereof , they finde them disagreeable vnto the word of god , then humbly prostrate themselues in true repentance and contritenesse of a broken and rent heart , before the tribunall of that great king and iudge whom they haue offended ; desire earnestly remission and cleansing of their sinfull waies by the precious bloodshed of iesus christ ; vow and performe reformation and conformation of their waies hereafter , according to gods word , by a renewed and sanctified life ; and to that effect , beg importunately with that poor widow , frō the iust iudge of all mē , his holy sanctifying spirit to be their directer & leader in that way of saluatiō , to the end thereof . this way of yong men , vnto which they shold take heed according to gods word so diligently , is threefold . . their way of particular and lawful vocatiō . . their way of christian & ciuill manners . and . their way of true godlines , the perfectiō of all . according to this rule of the word of god , let euery young man therfore ( i say ) take heed & examin ▪ first , his way of the ordinarie and particular vocatiō , god hath called him to , if in the same he hath behaued himselfe vprightly , & vsed aright , the talent that god hath giuē him for that effect : for to none of his seruants , but god hath allotted & giuē some special talēt & gift , fit to be vsed in a special & particular vocation ; wherby in some measure they may be profitable to church & cōmonwealth , from the son of the prince that sitteth on his throne , to the sonne of the poorest begger by the hie way side : to some hee hath giuen a quicke wit and diuerse inclination to diuers kindes of learning , as diuinitie , the lawes , phisicke , &c. wherein seuerally by euery one , his glory may bee aduanced , and the church or common-wealth in some measure profited : to others hee hath giuen of his spirit , in wisedome , vnderstanding , and knowledge to worke in all manner of workemanship , as hee did to bezaleel and aholiab , fitting them for seuerall mechanicall and handiecrafts : and for some one particular of these two kindes of vocation , that god hath giuen euerie one from his cradle , a naturall inclination and speciall gift therfore , ( if education bee ioyned ) it doth euidently appeare by experience . let euery young man then , noble or ignoble , consider & take heede vnto this way of vocatiō , according to gods word , that if god hath fitted him by some speciall gift and inclination , he loose not , spend , nor hide his talent by idlenes , for feare of the punishment that christ hath mentioned in his worde therevnto : for idlenesse and delicacie was the sin of the primitiue world that drew downe that fearefull deluge vpon thē ; idlenesse was the sin that c●ied down fire & brimstone vpon sodome . it is the impouerisher and destroyer of a kingdome , citie , house , or man , as industry is the enricher . the one crieth for gods curse on a people or person : the other for a blessing . idlenes is the doore to let in sinne and the diuell euen in the godliest . when adam was idle from dressing the garden , he was tempted to eate of the forbidden fruit , and did fall , and wee in him : when dauid was idle , hee was drawen in adulterie and murder : when sampson was idle from the warres , he fell a whooring with dalilah , and fearefull destruction came vpon him . the little vnreasonable creatures of god condemneth it : therefore salomon , prou. . . referreth the sluggard to the pismire , to behold her wayes and bee wise : and virgil saith of the bees ; illae continuo saltus ●yluasque peragrant , excudunt ceras , & mella tenacia fingunt venturaeque hyemis memores , aestate laborē experiuntur , & in mediū quesita reponū● not like the grashopper , who singeth all the sommer , but starueth in winter : as many gentlemens sonnes in their youth are idlely brought vp by their parents , but in the winter of olde age must beg , or try many vnlawfull shifts , because they cannot frame themselues to worke , nor were not in their youth trained vp to vertue . it is a pittie that such should liue in a kingdome or commonwealth , but haue the apostles law ; he that laboureth not , let him not eate . and a greater pitty it is to see or suffer such idle bringing vp , or rather bringing downe to pouertie and destruction , in a ciuill or well instituted kingdome or commonwealth . god our heauenly father euer worketh , in propagating , conseruing , and gouerning of his creature , so that if once hee should withdrawe his hand , all should perish ; our soule also which resembleth him , is called by aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is a continuall operation . as god then is euer occupied in doing of good , so should we be ; and in so farre as we are idle , so farre wee depart from likenesse to god , and our owne soule . the blessed and holy angels also are euer occupied , either in continuall praising of god their creator , or in doing his message , for preseruation & ministring to the godly , and punishing of the wicked , whereof many examples are in the scripture : the glorious sunne in his swift motion compasseth the earth continually : and assure thy selfe , whosoeuer thou be , that albeit thou bee idle from applying thy minde , or exercising thy selfe in vertue while thou art young , the diuell hee is not idle , who compasseth the earth too and fro , to intice thy minde to vice , and lay snares before age come , to draw thee to destruction and a shameful end . neither think , albeit thou be a noble or gentlemans sonne or heire , that hath landes or ample possessions , that therefore thou needest not , nor should apply thy minde to vertue , or thy hand to worke : the truely noblest that euer was , iesus christ , god & man , whose creatures and worke all nobles and kings are , wrought with his hands vnder his supposed father ioseph , in the craft of carpentarie , in all subiection , till the time of his publike ministerie came , wherein hee behoued to goe about his true fathers businesse . iacob a great patriarch , and borne to great possessions , euē the whole land of canaan , which flowed with milke and hony , yet sent to seruice by his parents , who loued him more deerely and wisely then many who cocker vp their children now , and thinke it an indignitie to put them to handie-crafts or seruice , being a great deale lesse able to sustaine them , nor hauing so sure a promise that god wil so prouide for them : yet hee being so great a mans sonne , thought no shame nor griefe to serue full . yeares in the colde frost of the night without sleepe , and hote sunne burning of the day , and when hee had many seruants and goods , yet still serued painfully , albeit vnder an vnthankfull maister . moses sometime called the sonne of king pharao , was called by god to bee the leader of his people to canaan , from keeping of sheepe in the field : gideon , sonne to ioash , father or chiefe of the ezrites , who had many seruants , as is euident , iudges , . . was found threshing wheate himselfe , when the angell called him to bee iudge of israel : saul , who is called , . sam. . . the sonne of a man of beniamin , mighty in power , named kish , was sent to runne through many countries , with one seruant onely a foote , to seeke his fathers asses , that were lost , with no great prouision of money or victualls , as appeareth vers . , . and thereafter called to bee king of israel : dauid likewise from keeping of sheepe : elisha that great prophet , called from the plough : amos from keeping of cattell : many of the apostles of iesus christ , who shall iudge the twelue tribes of israel , and whose doctrines are the twelue foundations of the wall of that spirituall ierusalem , were called from painefull fishing : paul a man of great learning and authoritie , yet a tent-maker : and if thy parents ( how noble or gentle soeuer they bee ) thinketh thee better then these , or thou thy selfe ; then indeede thinke shame to worke , or to apply thy minde to some kinde of vertue or vocation : neither trust onely to thy lands or possessions , for god may giue sathan power , as hee did concerning iob , to try thee and take thy goods from thee many waies , vnexpected and neuer thought of . seeing also he hath giuen them to thee freely , as sufficient meanes to increase and imploy thy talent : & as salomon saith , prou. . . as a price in thy hand to get wisedome ; if in idlenesse notwithstanding , without any vocation , thou suffer the same to perish , and waste the means & price improfitably , they shall make thee ( howsoeuer for a time the more honored & acceptable before mē ) yet the more inexcusable and vile before god , whō thou so dishonourest : for many of these forenamed , had greater possessions then thou canst haue , yet laboured with their hands . it is not thy landes that maketh thee noble or gentle , it is onely vertue : nobilita● sola est atque vnica virtus ; and thy predecessors obtained this title only by some vertuous acts , which is deriued to thee ; increase therefore the same by vertue , & impaire it not . we reade of an ancient custome and most laudable amongst the romans , that none was suffered to goe in the publike streetes without some instrument in his hand , to be thereby known of what vocation he was of , to shew he was not an idle drone in the bee-hiue of the cōmonwealth , & to teach him that whatsoeuer hee was , not to be ashamed of his calling . and amongst the indians in these daies , before they eate , they vse to take an account what they haue earned or wonne . iustinian , the emperour of rome , exercised himselfe in the lawes , and perfited the law of nations : mithridates king of pontus , was a phisitian , who first found out that excellent compound called frō his own name , mithridatum : quintus cincinnatus , was called frō the plough to be dictator of rome . and we read of dyonisius , who being expelled from his kingdome , that by the vertue he learned in his youth , hee liued in teaching a few youths in a schoole , and therefore onely was called backe to his kingdome againe . homer , in commendation of vlisses , accounteth this as a note of great honour , mentionating that he could make his owne ships himselfe . quintus fabius a most noble roman , with his owne hands painted the walls of the temple of salus , and not thinking shame thereof , but rather coūting it a laudable and auowable thing , agreeable with his honour & degree , affixed thereto , & vnder wrote his name . achilles is recorded to haue bin so cūning in cookery , that he thought it no dishonor at a certaine time to shew the same , in dressing a royall and sumptuous supper to certaine ambassadours who came to him . constantine the emperour also had his liuing a long time ( ●as it is reported ) by drawing . and a certaine learned philosopher in grecia vaunted , that his cloake & the ring hee wore on his finger , were of his owne making , esteeming it a great praise he could doe so . therefore , take example of these , that by thy owne vertue thou maiest rather shine before thy predecessors , then to glance onely by their light : studie to bee called , not onely one of such a race , which is by thy parents , but a vertuous one , of such a race which is by selfe . by trusting to lands or possessions , oft times vertue is neglected , and infamie or no fame followeth : when poore mens sonnes , not hauing lands to trust to , but leaning only to vertue and gods grace , come to great honour , riches , and renowne : both which , experience teacheth to all men . the pouertie of such as are idle , without any vocation , commeth , as salomon saith , like a traueller in the hie way , or the necessitie of an armed man , which is suddenly or hastily : and therefore it is , that so many noblemen or gentlemen make away with their lands , which their antecessours by their vertue and hard purchase obtained and left to them , they by vertue got it , they by idlenesse & vice consume it . hence aso it is , that so many old and young sturdie beggers are in a kingdome or citie : education without vocation . from idlenesse also in youth it is , that so many miserable spectacles are seene , of so many that goe to the gallowes , who behoued to steale , because they applied not their minde to any vertue being young ; dum vires annique sinebant , and now could doe nothing else . hence it is that so much wickednesse aboundeth , and is committed in the world , as in the time of sodome and the primitiue world . whereby wee may know , that the second destruction by fire ( as the first was by water ) is not farre of . in this clay age hence also it is , that many gentlemen being shooed in their cradle , and now barefooted ( as we say ) in the saddle , are forced ( when fortune failes them , or rather when god punisheth their idle vp-bringing without vertue ) to haue the cruell warres as their last and best refuge to goe to , and to be set before the deuouring mouth of the canon , and vnder the sharpe edge of the sword , when in their youth , if they had betaken themselues to some honest and lawfull vocation , they might haue liued quieter at home , done more pleasingly to god , beene more profitable to church or common-wealth , in their country or elsewhere , beene a greater comfort to their friends , and left a better fame and memorie to the posteritie after them , to gods glory , and the honour of their countrie and themselues for euer . to conclude , from hence as from the roote , proceedeth all vice and euill , as out of an vntilled ground proceedeth nothing but weedes ; otium enim ●omes vitiorum est , otia mentem ad mala multa trahunt : all kinde of sinne ariseth from idlenesse ( as adams fall did from idlenesse in his charge , gen. . . ) all kinde of sinne is nourished by idlenesse , and idlenes bringeth ( as sinne to perfection ) : so man to the end of sinne , which is finall and fearefull destruction . for god decreed & appointed mā to labor from the beginning , both in his innocencie , as in the forenamed place , and after his fall . gen. . . in the sweate of his face that he should eate bread , till hee returned to the earth . therefore , let euerie young man examine and redresse this his way , in the ordinarie vocation that god with his special gifts hath fitted him for , in taking heede thereto , without idlenesse , or iniust dealing therein , according to gods word , that the necessities of life may be supplied , and hee be found rather helpefull then chargeable to any . secondly , according to the rule of gods word , let euery yong man take heed vnto the way of his manners , to redresse the same in a godly and comely forme , reuerencing & honouring , first , his superiours any way , and elders : secondly , his equalls : and thirdly , his inferiours . concerning the honouring of our superiours & elders , according to gods word ; the first precept of our dutie towards our neighbour , in gods law , commandeth all yong men , honour thy father and thy mother , where not onely our naturall parents , but our superiours , as magistrates , pastours , &c. and our elders are vnderstood also , leuit. . . thou shalt rise vp before the hoare-head , and honour the person of the olde man , and feare thy god , i am the lord : likewise , . tim. . . & . where the apostle cōmandeth yong timothie , to exhort elders as fathers , and elder women as mothers , & saith , that elders which rule well , are worthy of double honour : examples of this , wee haue many in the holy & sacred scripture also : the prophane hittites , did know & acknowledge this dutie to olde abraham , gen. . . iacob to his elder brother esau , gen. . . when he bowed himselfe . times to the ground , till he came neere his brother ; hannah to old eli , . sā . . . the children of the prophets to elisha , . king. . . with many such : the precept also of the ethnicks was , seniores reuerere : for if our superiours and elders bee not honoured and duely reuerenced by youth , they shall not be regarded , if not regarded , not obeyed , if not obeyed , wicked libertie , rebellion and oppression shall arise , as the prophet sheweth , isai . . the people shall be oppressed one of another , and euery one by his neighbour , the children shall presume against the ancient , and the vile against the honourable ; and so , all shal come vnto miserable confusion , and at last to lamentable destruction . concerning the mutuall honouring of our equals , let vs take heed thereto , according to gods word . rom. . . the apostle of iesus christ saith , be affectionated to loue one another with brotherly loue : in giuing honour , goe one before another ; so that honour amongst equals , is as the daughter of loue , and likewise the mother that begetteth & nourisheth loue amongst neighbours , whereof , some examples there are also , and experience sufficiently proueth the same , & truely , where there is not such mutuall honour and louing salutations amongst equals and friends , by this rudenesse ( as of beastes ) there proceedeth mistrust and suspicion , from suspicion dislike , from dislike hatred , from hatred , vnchristian breaking forth in open dissention vpon the least occasion offred , and so the bond of peace and christian loue , which is the life of religion , is altogether broken , and cast off , liuing so , not as christians , but as rude , sauage , and cruel wild beasts , maligning , detracting , despising , and seeking the mutual destruction of one another , which all christians should abhorre and studie to preuent . and lastly , of the honor and reuerence wee owe also to our inferiours , according to gods word ; the apostle peter in his . epistle . . commandeth vs to honour all men , for in the meanest man that is , the image of god is represented before our eyes , yea , oftentimes the true image of iesus christ , which is holinesse and sanctification , is most seene in such , which with all reuerence , loue and humilitie , we should honour in thē , and in others also , knowing that we honour god chiefely in so doing , as by contemning such , wee contemne and despise god and his image , with the humble and low estate of iesus christ in them , and are a discouragement and scandall vnto such , mouing god thereby to despise and refuse vs likewise , because we contemne so his best mēbers , whom the world fauoureth not , because hee hath selected and separate them from the world , and the condemnation therof , abiding it . let all yong men therefore , so humbly and courteously behaue themselues to all persons , and of al conditions or estates , hie or low , that in taking heed so vnto their wayes according to gods worde , they may first purchase and obtain gods fauour and loue , who resisteth the proud , and giueth grace vnto the humble , who are vile in their owne sight , as also they may gayne the loue and good will of all men , of meane or great condition whatsoeuer , whom they in humilitie and dutie so reuerence and honour , and so they may grow in grace and fauour ( as christ did ) with god and man. in conference , gesture , &c. let euery yong man also take heed vnto his way of manners , to redresse the same according to gods word : in conference , . speake aduisedly , and that very sparingly , as salomon teacheth , pro. . . hee that hath knowledge , spareth bis words : and as the ethnicks command was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : audito multa , loquere pauca ; heare many things , but speake few . god hath giuen two eares , as receiuers in ; but one tongue onely , to dispence moderately out againe , and by much babling , a foole bewrayeth and betrayeth himselfe . . speake not commonly , ( chiefly amongst thy betters or elders ) except thou bee asked or spoken to , for salomon saith , pro. . . that euen a foole , when hee holdeth his peace , is counted wise , and he that stoppeth his lips prudent : therefore the wise man of this age is pictured with a padlock vpon his lips , for as of an arrow vnshot , so of a word vnspoken ( as wee say ) proceeded neuer harme . . speake not before thy elders or betters , but patiently wait , without interruption or carping at their speech , till they haue fully spoken , according to the example of elihu , iob. . . ( now elihu had waited till iob had spoken , for they were more ancient in yeeres then he . ) therefore elihu the sonne of barachel , the buzite answered , and said , i am yong in yeeres , and yee are ancient , therefore i doubted and was afraid to shew you mine opinion , ( suspecting and fearing his owne wisedome , in humilitie , and giuing place vnto his elders , as all yong men should ) for i said , the daies shall speake , and the multitude of yeeres shall teach wisedome . the contempt of this , when young men would take vpon them to giue better coūsell to rehoboam , being wise in their owne conceit , then the old beaten counsellers of salomon , . kin. . and the forsaking of the experienced wisedome of these ancient and graue men , for the rash vnexperienced foolishnesse of these young giddy heads , that were brought vp with him , made him to loose the kingdome of israel to him and his posteritie thereafter . not excluding , but sometimes more wisedome may bee learned from the mouth of a yong man , then of the most ancient , as it pleaseth god to distribute his gifts , extraordinarily , or in greater mesure ; as he did to yong dauid , salomon , daniel , &c. and sometimes , according to the prouerbe , qui plus menti , non etiam plus mentis habet ; hee that hath the whitest beard , hath not euer the ripest wit , nor soundest iudgement , alwaies let none that is ancient , bee therefore despised , nor none that is yong , so presume . . speake , as moderately , so modestly , and bee not hastie or sudden therein , for of them that bee hasty , salomon saith , pro. . . that there is m●re hope of a foole then of such ; and as the wise man hath commaunded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ne lingua pracurrat menti , let not thy tongue runne before thy minde , seeing it should be the minds interpreter onely , and the mind should speake inwardly to an ende , before the voyce expresse outwardly the sense & meaning thereof , not setting the cart before the horses , or the plough to runne before the oxen . periculosa temeritas , rashnesse or hastinesse in word or deed is perilous . and in all thy speech or conference take heed , according to gods word , to speake the trueth onely , abhorring from lying , as from sathan the father thereof : to speake euill of no man , albeit thou mayst truely , and to abstaine not onely from euill words , which corrupteth good manners , as the apostle saith , but also from ieasting , which is not comely , and all idle words , of euery one whereof , wee must render account at the day of iudgement as christ the trueth testifyeth : speake all to edification in knowledge or godlinesse ; giue to none the least offence iustly by thy speech , and desire to profite all men thereby , and so as euery one is knowne to be such a countrie man or of such a kingdome , by his tongue or speech , so by thy good speech and language thou shalt be knowne to belong to god the wel-spring of goodnesse , and to the kingdome of heauen , the land and countrie of that spirituall canaan . to this effect desire god by his holy spirit , to purge and sanctifie thy heart first , which is the root , and out of the abundance whereof the mouth speaketh , and then with the prophet dauid , to set a watch before thy lips , and a barre before thy tongue : that as wel in thy speech as actions , his will may bee done in earth , as it is in heauen . in thy gesture also take heed to behaue thy selfe dutifully & comely towards al mē , according to gods word , without all rudenesse on the one part , or curious affectation of apish noueltie on the other part , rather to bee contemned , then any way imitated by any ingenious young man or person whatsoeuer . . as thou art commanded . leuit. . . thou shalt rise vp before the hoare-head , and honour the person of the old man , not rudely sitting , or not giuing place to them whom god hath blessed with many and good yeeres , but so doing to them , and honouring such , as thou wouldst be of thy yongers , if god so long prolong thy life , and respecting their infirmitie by weak old age , with consideration of thy better abilitie in thy yong & strōg yeeres , who may better stand then they , as also before thy betters thou shalt rise , or them , to whom thou art bound in dutie , according to salomons example , . king. . . . stand , where thy beters sit , according to the example of abraham , gen. . . and he tooke butter and milke and the calfe which he had prepared , & set before them , and stood himselfe by them , vnder the tree while they did eate . ; where , notwithstanding , i● he had pleased , hee might haue commanded a seat for himselfe . . when thou commest to appeare before thy betters or elders , in a comely fashion shew the reuerence of thy heart towards them , by bowing the knee of thy bodie before them , according to the example of sundry in the scripture , as abraham , genes . . . when hee saw the angels a farre off , he came to them , and bowed himselfe to the ground : also gen. . . & . and he bowed himselfe before the people of the land of the hittites : so lot to the two angels , gen. . . iacob to esau , gen. . . iosephs brethren to him , gen. . . salomon to his mother , . king. . . with many others , but ch●efly , that example of the yong man , who came to christ , mark. . . and when ●ee was gone out on the way , there came one running , and kneeled to him , and asked him , good master , what shall i doe , that i may possesse eternall life ? shewing so the honour of his heart to christ , by this outward gesture of his body , and reuerent speech of his mouth , in calling him good master . . set not thy selfe downe in the chiefest place any where , but rather take the lowest roome , that those that haue authoritie , may rather set thee vp with honour , and thou be called humble , then displace and set thee downe with dishonour and shame , and thou bee called proud : according to the parable of christ , to the guestes in the pharises house , luke . . when thou sha●t be ●idden of any man to a wedding , set not thy selfe downe in the chiefest place , &c. but when thou art bidden , goe and sit downe in the lowest roome , &c. for whosoeuer exalteth himselfe shal be brought low , and he that humbleh himselfe shall be exalted . fiftly and lastly , as for the vncouering of the head , and all other points of good manners in christian and ciuill societie , according to the rule of the apostle generally ; let all things be do●● decently , in loue , without dissimulation : being as the spring , from whence our reuerence and honouring one of another should proceede ; and the end likewise to bee loue out of a pure heart , and of good conscience , and of faith vnfa●●ed . thirdly and last of all , let euerie young man , according to the prescript rule of gods worde , take heede vnto his way of godlinesse and religion , to redresse & cleanse the same , which indeed is the most profitable vocation of all others : for as the apostle saith ; godlinesse is great gaine , and for bodily exercise it profiteth little : but godlinesse is profitable vnto all things , which hath the promise of the life present , and of that that is to come . salomon also , prou. . . saith ; that the feare of the lord is a well-spring of life , to auoid all the snares of death : it is a most precious jewell , the comfort , glory , and value whereof , surpasseth all vnderstanding : the straight way whereof , albeit displeasant & hard to the flesh for a time , yet it is most delectable & pleasant to the spirit and soule for euer . it is a tree hauing ( albeit gall in the roote ) yet hony in the top , whose fruit endureth for euer . and in the feare of the lord is an assured strength . therefore , seing it is more amply spokē of before , i cease now with this exhortation only of th' apostle to al yong men , concerning the same ; let euery one embrace the grace of god , that bringeth saluation vnto all men , which hath appeared , and teacheth vs that wee should denie vngodlinesse and worldly lusts , and that we should liue soberly and righteously , and godly in this present world , looking for the blessed hope and appearing of the glory of the mighty god , and of our sauiour iesus christ , who gaue himselfe for vs , that he might redeeme vs from all iniquitie , and purge vs , to be a peculiar people vnto himselfe , zealous of good workes , forgetting that which is behinde , and endeuouring our selues to that which is before , and following hard toward the marke , for the price of the hie calling of god in christ iesus , hauing our conuersation in heauen continually , from whence wee looke for the sauiour , euen the lord iesus christ : counting all thinges dung that wee may win him , and may bee found in him , endeuouring onely that wee may know him , and the vertue of his resurrection , and the fellowship of his afflictions , and bee made conformable to his death , that at last we may be fashioned likewise vnto his glorious body , according to the working whereby he is able , euen to subdue all things vnto himselfe . in the meane time , whatsoeuer things are true , whatsoeuer things are honest , whatsoeuer things are iust , whatsoeuer things are pure , whatsoeuer things pertaine to loue , whatsoeuer things are of good report , if there bee any vertue , or if there be any praise , let vs thinke on these things to doe the same , and the god of peace shall be with vs : here by grace , and wee with him for euer hereafter in glory . we must redres our waies the prophet saith here , in taking heede thereto according to gods word . we must not then read , heare , or know onely the word of god , but practise & do the same , in purging & taking heed to our waies according thereunto . it is that good seed that christ speakes of , which must not only be receiued with ioy , but must be retained and laid vp in a good and honest heart , to bring forth good fruite , according to the measure of gods grace . we must doe as israel did , exo. . , . and . . when moses proposed gods commandements , vnto them , they answered , all that the lord hath commanded wee will doe : not heare or know them onely : so moses commandement and exhortation to the people , deut. . . behold i haue taught you ordinances and lawes , as the lord my god hath commanded me , that yee should doe euen so , within the land whither yee goe to possesse it : keepe them therefore and do● them , for that is your wisedome , &c. the peoples desire to moses againe was , chap. . . goe thou neare , and ●eare all that the lord our god saith : and declare thou vnto vs all that the lord our god saith vnto thee , and wee will heare it and doe it . the condition also that god maketh by moses , that hee will exalt & blesse them is , chap. . . if thou shalt obey diligently the voyce of the lord thy god , and obserue and doe all his commandements which i command thee , then the lord thy god will set thee on high , and all these blessings shall come vnto thee , &c. so . . keepe therefore the wordes of this couenant , and doe them , that yee may prosper in all other thinges that yee shall doe . so . . the word is very neare vnto thee , euen in thy mouth , and in thy heart , for to doe it . iohn the baptist , matth. . . said vnto the pharisies that which all men shoulde doe ; bring forth fruits therefore worthy of amendement of life . and now also is the axe put to the roote of the trees , therefore euery tree which bringeth not foorth good fruite , is hewe● downe and cast into the fire . and christ our sauiour saith , matt. . . euery tree is knowne by his fruites , for euery good tree bringeth forth good fruit : and a corrupt tree bringeth forth euill fruits . a good tree cannot bring forth euill fruit : neither can a corrupt tree bring forth good fruit . for doe men gather grapes of thornes , or figges of thistles ? therefore , so let our light shine before men , that they may see our good workes , and glorifie god our heauenly father . for as in morall philosophie it is said ; omnis virtus in actione consistit ; all vertue consisteth in action : so truely in diuine and true philosophie , it may be likewise said , that all religion and christian vertues consisteth in practise , and not in pratling of them onely . the figge-tree that christ accursed , had a faire shew by his leaues a farre off , that he was like to haue fruit also , but because he had none , therefore by christs curse hee withered presently . it is not a faire shew likewise or pretence , and profession of religion that god doth accept ; but wee must with our outward shew , haue the inward substance and life of religion , good workes proceeding of true faith and loue . wee must not onely professe in word , but in deede and action also , imitating not onely christs sayings , but his holy life and doings . luke , . . hee saith , but why call you mee master , master , and doe not these thinges which i speake . a seruant not onely acknowledgeth his maister in word , but must also in deede ; hee must not onely heare and know his masters will , but except hee doe it also , hee shall be beaten with many stripes . luk. . mat. . . not euery one that saith vnto me lord , lord , ( saith our sauiour ) shall enter into the kingdome of heauen , but hee that doth my fathers will which is in heauen . many will say vnto me in that day , lord , lord , haue we not by thy name prophesied ? and by thy name cast out diuells ? and by thy name done many great workes ? and then will i professe to them i neuer knew you : depart from mee yee that worke iniquitie . whosoeuer then heareth my words , and doth the same , is like the wise man that buildeth his house vpon a rocke , &c. seeing god soweth the seede of his word in our hearts , hee looketh for a ripe haruest of good works : if he hath planted vs as vines in his vine● yard , or oliue branches in the stock christ , he looketh that in him wee should bring forth sweete grapes , and shew that wee liue in him , by bringing forth good and pleasant fruit in him . gal. . . if we liue in the spirit , let vs walke also in the spirit . wee must not like that barren and vnprofitable fig-tree , luk. . . delay to giue fruite to our maister from yeare to yeare , lest we be cut down and throwne ouer the hedge for euer , in his fierce wrath ; but in our youth and tender age , we must bud and bring forth sweete & pleasant fruits , such as he expecteth . christ iesus abolished the curse of the law by his comming ; but hee came not to take away the law it selfe , and the prophets , but to fulfill them . as hee therefore perfitly obeyed gods lawe , so that there was no sinne at all found in him : so must his members here on earth , striue in some measure to obey gods lawe , and to come to that perfection that is here permitted by gods spirit to the elect to attaine vnto , and that there be no sin found raigning in them . for there is none , no not one man in this world , but sinne is found in him : neither was there euer any other waies , ( except iesus christ , god and man ) but wee must striue and endeuour , by the powerfull operation of gods sanctifying spirit assisting vs , euery one of vs , that if sinne abide in vs , and the law of sin bee in our flesh , yet that it beare not dominion or ouer-rule ouer vs , but that in the spirit wee may haue the law of righteousnesse subiugating and weakening the other daily more and more , till at the last by grace , both soule and body bee captiuated vnto christs obedience , and take on his yoake , that both likewise hereafter may bee in and with christ , victorious and triumphant in glory . amongst pastours , whosoeuer shall obserue and teach gods commandements , their reward shall be great , they shall be called great in the kingdome of heauen : so amongst the hearers and flocke , blessed are they that heare the word of god and keepe it . the true pastour maketh his voice sound like arons bells , before his flocke : and the sheepe heare his voyce , and hee calleth his owne sheepe by name , and leadeth them out . and when hee hath sent forth his owne sheepe , hee goeth before them , and the sheepe follow him , for they know his voyce . where , to see the necessity of good works , & doing of gods word therin , we may consider the dutie both of the true pastours of christ , and of the true sheepe of christ , with both their markes , whereby so they may bee easily knowne ; the one not to bee woolues in lambs skins , theeues , robbers , and hirelings , the other not to bee sheepe of another pastour or pasture . true pastours here then must goe before their sheepe : first , by an incorrupt doctrine or voyce : and secondly , by the footesteps of an incorrupt conuersation and life . concerning the first , christs charge to peter is ; louest thou me ? t●en feede my flocke . so that pastours loue to christ , is approued before god , to their owne conscience , and before men , by feeding only his flocke , the woe of the contrary whereof is set downe plainely . ezek. . . wo ●ee to the shepheards of israel that feede themselues ; should not the sheepheards feed the flockes ? also . tim. . . pauls charge to timothie , i charge thee therefore before god , and before the lord iesus christ , which shall iudge the quicke and the dead at his appearing , and in his kingdome ; preac● the word , be instant in season and out of season , improue ▪ rebuke , exhort , with all long suffering & doctrine . so here is christs charge , and the apostle of christs charge , the one to peter , the other to timothy , and so to all ministers , that they should make their flockes heare their voice , and sound the same before them . for as iohn was a voice in the wildernesse to prepare the way of the lord at his first comming in humilitie : so they must bee now voices , crying in the desart of this world , to prepare the way against the lords second comming in glorie , by repent , bringing low euerie high vnhumbled hill ; and by beleeue , exalting and comforting againe euery low valley and humbled soule in gods presence : so they must loose and binde , open and shut , set life and death before euery one : and , w●e bee to them if they preach not the gospell : or therein loue their owne glory and praise of men , more then the glory of god : seeing the king hath sent them out to call all men to his banquet , to eate of the fat calfe . god hath made them angells to cry before that last day ; rise dead folke in sinne , prepare to come to iudgement , cast off the corruption of the lustes of the flesh , put on renouation of the spirit , & be sanctified in body and soule , that in both hereafter you may be also glorified , they haue concredit to them the trumpet of gods voice , at whose sound the high and proud walles of the iericho of euery mans heart must fall , and therefore must compasse them , & blow the trumpets diligently and often . they are sent that they should preach the gospell to the poore , heale the ●roken hearted , preach deliuerance to the captiues , and recouering of sight to the blind : that they should set at libertie them that are bruised , and that they should preach the acceptable yeare of the lord. this then is the voyce that they should vtter , and this is the voyce the true sheepe should follow and know . concerning the second marke of true pastours , to wit , their going also before their flocke in good example and holy life , according to their owne voyce , doing the same . christs charge likewise to his apostles is , matt. . . let your light so shine before men , that they may see your good workes , and glorifie your father which is in heauen . the neglect and transgression whereof , hee sheweth in the scribes and pharisies , ( whose righteousnesse except theirs exceeded , hee telleth his disciples they should neuer enter in the kingdome of heauen ) matt. . . in these wordes , saying ; the scrbes and pharisies sit in moses seate : and therefore whatsoeuer they bid you obserue , that obserue and do● , but after their workes doe not , for they say , and doe not , ( as alas , too many such in these our daies doe . ) the apostlte paul also , rom. . . to this effect , saith ; thou therefore that teachest another , teachest thou not thy selfe ? thou that preachest a man should not steale , doest thou steale ? thou that saiest a man should not commit adultery , doest thou commit adulterie ? thou that abhorrest idols , committest thou sacriledge ? and therefore in his charge to timothy he saith ; but thou o man of god flee from these thinges , ( meaning pride , auarice , &c. ) and follow after righteousnesse , godlines , faith , loue , patience , and meekenes , &c. which many men preaching onely to others , may , and hath become notwithstāding reprobates thēselues : but the apostle hauing in his own life , first practised his own doctrine to others , and like a cocke , wakened and raised himselfe , first by his voyce ; sheweth the like dutie to all other pastours , in a holy li●e to goe before their sheepe , when he saith ; be ye followers of mee : and in another place adding , as i am of christ. for as aaron had vpon his breast , vrim & thumim , that is , knowledge and holinesse : so must euery true minister haue the same in his breast and heart , the one to preach well , and goe before in voyce ; the other to liue well , and goe before in good example : for i will be sanctified ( saith god ) in them that beare mee . and if they that should be the light of their flocke , be darknes , how great is that darknes ? for as am●rose in psalm . . saith , vita bona sine doctrina ●abet gratiam , sed doctrina sine vita integritatē non ●abet . and as christ sheweth , if that seruāt , that knoweth not his masters will , and doeth not the same , shall bee beaten with fewe stripes ; what shall be to him , who knoweth not his masters will , and yet in some measure doeth the same ? but he that knoweth it , yea , teacheth others to know it , and persuadeth himselfe that hee is a guide to the blind , a light of them that are in darkenes , an instructer of them that lacke discretion , a teacher of the vnlearned , &c. and yet doth not the same himself , but wilfully runnes into the pit , truely hee is worthie and shall be beaten with many & grieuous stripes one day : lorde graunt , many in this age may preuent them . iudas preached christ , yet sold him through couetousnesse , and was a child of perdition . balam said , all what the lord shall command , that will i speake , yet was a false couetous prophet , and likewise perished . yea , the diuell himselfe could crie out , that hee knew he was that iesus the sonne of god , and so gaue publike testimonie of christ , yet he persecuted him , and now is condemned . many in that last day , with their true preaching , shall plead miracles also , yet because they wrought iniquitie , they shall heare that fearefull away from mee , i know you not . therefore let all true pastors goe before the flocke in good and godly example also , in life & doctrine , so shining as bright lampes and starres in christs right hand or familie , saying and doing according to the counsell of the same ambrose ibid. nec . vita sit sine doctrina , nec doctrina sine vita , sed vna adstipuletu● alteri : and this is the second marke , whereby true pastors are knowne by , matth. . . for by their f●u●tes ( saith christ ) you shall know them , for as from vrim or knowledge must proceed the ringing of the bels of gods word before the people to heare ; so from thumim or holines , must proceed the pomegranates , pleasant & sauory fruits of good works to be seene and imitated of gods people , that as they are followers of christ , so they may be followers of them againe ( as the apostle saith of himselfe . ) the lorde of the haruest , increase the number of such painefull & godly labourers , who may not onely bee diligent in preaching , but beeing zealous of good works also , may shine in a good life , before the flocke concredit to their charge , and by these two markes , bee knowne so to bee true pastours , & in his owne time , remoue these rauening woolues , clothed in lambes skinnes , who vsurpe like lords , ouer the lords inheritance ▪ seeking to feede themselues and not the flocke , no waies considering , that if labans sheepe were kept by iacob so carefully in the frost of the night without sleepe , and in the burning heate of the day ; that much more the sheepe of iesus christ , bought by his owne heart-blood , should bee with a carefull eye ouer-seene and fed , tithing the mint & cumming seed , but omitting weightier matters ; stealing , killing and deuouring christs flocke , & beating out their fellow seruants : their separation with hypocrites is at hand ; the lord graunt they may speedily preuent it . the two like markes of christs true sh●●pe and sheepefolde , are , first , they heare and know their pastors voyce : and secondly , as hee goeth before them in an holy life , so they follow him ; then as hee is not dumbe to speake , so they are not deafe to heare , they heare then his voyce ▪ they know it , and will not follow the voyce of a stranger ; so that god giueth them knowledge and discretion , not ignorance , to bee a mother of their deuotion , no● fearefull simplicitie , to be led euery where : if the scriptures be hid , they are not to them , but to those that perish : they search the scriptures , their chiefe pastors voice , which testifieth of himselfe , they trie the spirits , if they bee of god or no ; and if an angell from heauen should lay any other foundation , except that which is layd . iesus christ the lambe ; or should teach any other doctrine , then that which the holy apostles haue taught , they should hold him accursed : they are as liuely stones in sion , builded onely vpon the foundation and doctrine of the holy apostles : they doe follow precisely and onely the voyce and written word of iesus christ , their chiefe pastor , and shepheard of their soules , which soundeth daily in the middest of his church and family , accounting all other voyces to bee of theeues , hirelings , and dissembling woolues : they are in christ , who is the light of the world , and in whom is no darknes , and according to the apostles commaund , they striue to grow in grace● , and in the knowledge of our lord and sauiour iesus christ : so true sheepe must heare the pastors voyce , receiuing the seed that is sowen ; they must know his voyce , discerning if it be good seed or no , wheate or popel that is sowed . and thirdly , ( which is the second marke also of the true sheepe ) they must bring forth good fruite thereby , according to the measure of gods grace in them . the pastor soundeth his voyce , and they heare and know it , and he goeth before them , and this must be their following of him , by hearing , commeth their faith , so by their faith and from the same , as the fruit and effect , ( if it bee liuely and true ) proceedeth , and must proceed , this imitation of good workes , they must follow their pastor , as he is a follower of christ , but if hee bee not , according to christs counsell and command , what he biddeth obserue , that obserue and doe , but after his workes doe not , ( if hee say and doe not ) then follow the chiefe pastor iesus christ onely , who hath gone before vs , in a most perfect and holy example of life , ; as for him , hee riseth or falleth to his owne master , and is to be left to god , whose seruant he is : for , that the hearing and knowledge onely of gods voyce and word , is improfitable to our saluation , without the practising of the same in an holy life and conuersation by a true faith in christ , the apostle paul testifieth , rom. . . for the hearers of the law ( saith hee ) are not righteous before god , but the doers of the law shall bee iustified . and the apostle saint . iames . . giueth an expresse cōmandement to all christians , saying , be ye doers of the word , and not hearers onely , deceiuing your owne selues : so that we deceiue our selues greatly , when we thinke that we haue done our dutie , when we haue heard and knowne gods word , no , the diuell and reprobates doe so also , but to vs , who looke to bee saued , by christs blood & passion , the word of god must bee powerfull to saluation , god working with it in our hearts , begetting and increasing a liuely and true faith in vs , which must shew it selfe by the fruite of charitie and good workes : when god speaketh vnto vs , & vttereth his voyce by our ordinary pastors , we must take heed , if we haue that inward feeling , which the apostles confessed they had at the hearing of christ , luke . . ( for the same spirit which wrought in them then , worketh so now also in the hearts of the elect ) and they sayd betweene themselues , did not our hearts burne within vs , while hee talked with vs by the way , and when hee opened to vs the scriptures ? let vs consider if we haue this fire of the mouing and quickning spirit of god , who worketh together with his word in our hearts ; let vs examine , if by this powerfull operation of hearing gods word , faith and repentance bee begotten or encreased in our hearts . let vs try againe , if this repentance bee true , by abstaining ( by gods grace ) euer thereafter from sinne , that it raigne not in vs ; and if our faith bee liuely ( by not onely abstaining and abhorring so from euil ) but also doing good and godly workes , according to our power , & the measure of our faith , and gods grace in vs , following the example of the poore widow , albeit we haue but little , yet thereof to impart somewhat to christs members , laying it vp so in his treasurie , & then we are the truesheep ; for the pastour maye preach , and we duely heare his voyce ; but except he goe before in a holy life , and we follow after in a sanctified conuersation , talke that wee haue faith , as wee will , yea that thereby wee could remooue mountaines , cast out diuells , and worke many miracles ( as many reprobates shall pleade at that day ) in christs name , wee are notwithstanding , but as tinckling cimballs , if wee haue not charitie and good workes , and shal receiue that fearefull , away from mee , i know you not . christ is offered to vs in his word , we must not onely take him in our mouth , by hearing , but by a liuely and true faith , wee must chew and eate him , by vnfained loue & charitie digest him , and by our good workes & holy conuersation , shew that we are renewed , ingrafted , and growne in him : so that hee may be not onely ours , but vs , and wee not only his , but him : he is that fruitfull vine , if we be then in him , we must bee fruitfull branches : the fig-tree was commanded to be cut downe , because it did beare no fruit : the naturall oliues were reiected , because they lost their fatnesse ; if they had beene the sonnes of abraham , they had done the workes of abraham ; if we be the sonnes of god by adoption , and true members of christ , wee must learne of him , for hee was humble and meeke , wee must be holy as he is holy , else wee haue no parte in him . it is not enough to heare the kings seruants message , but without excuse wee must come to his supper and eate of the fat killed calfe , in the white wedding garment of holinesse and a godly life . hee that saith that hee loueth god , and yet hateth his neighbour , he is a lyar : and he that saith that hee loueth god , and keepeth not his commandements , is a lyar also ; the reason is giuen by the apostle plainely , . iohn , . . for this is the loue of god , that we keepe his commandements , and his command●ments are not greeuous . and also , in this wee know that wee loue the children of god , when wee loue god and keepe his commandements . the thing that iesus christ ( the first & the last ) sheweth that hee tooke notice and knowledge of in the seuen churches , to whom he writes in the reuelation , ( and vnder their name to his whole church militant to the end ) is , i know thy workes . reuel . . , , . . and . , , . also when that glorious iudge of all flesh shall come , and all his holy angells with him , and shall sit vpon the throne of his glorie , there to iudge and reward all the nations of the earth , that shall be gathered before him ; hee shall iudge euery one according to his workes : for in that great and last day , he shall say vnto the sheep at his right hand ; come yee blessed of my father , inherit y●e the kingdome prepared for you from the foundations of the world : the reason , for i was hungred , and ye gaue me meate ; i thirsted , and yee gaue me drinke ; i wa● a stranger , and you lodged me ; i was naked , and you clothed me ; i was sicke , and you visited me ; i was in prison , and you came to me . and the contrary shall hee say to the reprobate goates at his left hand , who did not the same , and must depart into euerlasting paine . for albeit it be most true , that faith onely iustifieth before god , & whosoeuer beleeueth that christ is the sonne of god shall bee saued ; because god he seeth the heart , and searcheth the most inward & deepest cogitations thereof ; and many hath beleeued with the theefe at the last houre , and in gods mercy haue beene saued so , onely by faith . yet , as the apostle saith , iam. . . wee see , that of workes a man is iustified , and not of faith onely : because wee cannot enter into the heart , to perceiue and behold the inward faith : but by the fruits wee see it onely , and that a man by such a fruitfull , true , & liuely faith , is iustified : for good workes ( which alas in these daies are rare , as faith & loue their roote is colde , and almost none left vpon the earth ) are the way wherein wee must walke , to iustification , albeit not the matter or cause thereof : they are not the euidence of our faith , as saith the apostle , iames , . . shew me thy faith out of thy workes , and i will shew thee my faith by my workes . there is their nature & vse , they are the assurance to vs of our election , and the makers sure of the same , and whosoeuer hath time , meanes , and opportunitie ( as few are but hath in some measure ) to doe good workes , ( whereby their election may be confirmed to their owne conscience , their faith in christ shewed and testified before the world , god their heauenly father thereby glorified , and his children their brethren therby strengthened ) and yet notwithstanding doth not : verily , howsoeuer they say that they haue faith , gods spirit & word testifieth the contrarie , and that it is a dead faith they brag of , ( which sathan himselfe hath , and trembleth , verse , . ) which being dead in it selfe , can neuer apprehend nor apply that true life of the soule , iesus christ and his righteousnesse , the godlies onely comfort ; for faith worket● with , & by works , ( as the fire doth by heate ) & through workes is faith made perfit ; as the apostle testifieth , and as hee reasoneth , iames , . . what au●●leth it my brethren , though a man saith hee hath faith , when he hath no workes ; can the faith saue him ? for if a brother or a sister be naked , and destitute of daily foode , and one of you say vnto them ; depart in peace , warme your selues , and f●ll your bellies , notwithstanding you giue them not those thinges which are needefull to the body , what helpeth it ? euen so the faith , if it haue no workes , is dead in it selfe . and after confirmation of this by the example of abraham & rachab , he concludeth ; for as the body without the spirit is dead , euen so the faith without workes is dead . wee see then , that as workes without faith iustifieth not , ( for whatsoeuer is done without faith is sinne ) euen so faith without workes , ( being dead ) iustifieth no mā before god , and that it is neither sufficient to pastour to preach and know gods word , except in practising it he go before his flocke by good workes , nor that it is sufficient to the people or sheepe , who would bee accounted of christs sheep-folde , to heare or know gods voyce , except they also follow and practise the same by good workes , following the holy and vnspotted life of iesus christ the lambe , in whom they hope to bee saued . let therefore pastor and people , old and yong , from the highest to the lowest ; striue by a holy life , and fruitfull , of good workes , to shew themselues to bee true branches in iesus christ the vine , and liuely members of his blessed body , and as he who hath called vs is holy , so let vs be holy , in all manner of conuersation , as becommeth the gospel of christ , zealous of good workes : not hearing or knowing our masters will onely , but in taking heed to our wayes , to redresse the same according to his word , and will reuealed therein , executing and doing the same , and when we haue done all that we can doe , confessing and acknowledging our selues to be vnprofitable seruants , so shall we be assured in our owne consciences , by gods spirit , that we are sheepe of his pasture , and children of his inheritance , so shall wee bee knowne by the world , by our confession and profession of christ in an holy and christian life , to be members of his church and kingdome also , and so at last , we shall be found worthy in christ , to walk with the lambe , when he , who gaue his life for vs here , shall giue vs eternall life with himselfe for euer hereafter . according to thy word , that is , making thy holy word , o lord , the rule and square , according vnto the which , we may take heed vnto our wayes , and redresse the same . we see then here , first , the excellencie and great vertue and vse of the word of god ; it is a rule , according vnto the which , wee may and should redresse , purge and rectifie our sinfull , vncleane and erronious wayes : it is that breath of god , which breatheth life in the face of the soule of man , as by the word of god in the first creation , was man raysed out of the earth and placed in the garden of paradise , so by this word of god , ( which is neere vs in our mouth and heart ) is the new creation and regeneration of the heart of man , whereby his soule is raysed from earthly and carnall affections , and placed in the pleasant garden of christs church , to eate of the tree of life , and liue with him for euer . it is the voyce of god , that is dayly heard in the garden of his church , not onely asking euery adamite and sinner , but shewing him also , where and in what estate he is by sinne and sathan , calling him not to a curse for sinne , but a blessing , and inuiting him to come to the seed of the woman , to that tree of life , and second adam , father and sauiour of our spirits . gods word is a lampe , that shineth euer in the candlesticke of his true church , to direct our footsteps in the path to life euerlasting , with himselfe . it is that two-edged sword , that powerfully proceedeth out of his owne mouth , which pierceth thorow the inward cogitations of the heart , to redresse the same , and diuideth the marrow of the bones , to giue fatnesse to the soule . it is that seed , which beeing sowed and layd vp in a good and honest heart , maketh euery christian to bring foorth acceptable fruit vnto gods glory , and their owne soules comfort . it is the power of god to saluation , to all them who beleeue the same . it is that instrument or spade , which diggeth about the rootes of our hearts , to make vs sweet and fruitfull to our long suffering and patient master , lest we should be pulled vp by the rootes , ere the axe of gods wrath should bee put to our rootes , and wee be cut downe and throwen ouer the hedge of the vineyard into vnquenchable fire . gods word is that snedding knife , which cutteth away the rancke leaues of sinne , which with their darkenesse doe ouer-shadow our soules , and keepe away that comfortable ripening sunne of gods fauour , to shine vpon vs ; that our sowre grapes may become sweet . it is a hammer , to beat downe euery high exalted hill , or proud cogitation of the heart , that as gyants would rebell and fight against god : it exalteth euer the low valley , or humbled dejected soule , euen to the throne of god in confidence & boldnesse . it is that s●●ngstone of the sonne of dauid , whereby euerie christian and souldier of israel must kill that mighty gyant , the reuiler of god , and enemie of his seruants , who seeketh not to giue their bodies to the fowles of the ayre , but their precious soules to the hell-crowes of sinne , and the deuouring vultures of eternall torments . it is the knife whereby the fore-skin of euery christians heart is circumcised and cut away , before hee can be in the new couenant of grace , or be counted a true israelite in spirit : it is the gladdest tidings that euer came to the soule , and the true testimony or witnesse-bearer of iesus christ ; search the scriptures , for they testifie of him : it is a christians life ; my words are life ( saith light and life ) and without the comfort of the same , our life is death , and our light cimerian darknesse . gods word is a looking-glasse , wherein we may see all our spots , from the greatest to the least , where they are , and how they may bee wiped away , with the blood of iesus christ , and teares of true repentance . it is the sweet manna and foode of our soules ; milke to the weaker ; and stronger meat for those who are more confirmed . a directer in prosperity ; an vpholder in aduersitie ; and aboundant comfort in both . it is a fire , to purge our wayes , to burne vp the earthly , or rather hellish drosse of sinne and stubble of iniquitie , & to refine vs as pure gold , to bee vessells of honour in gods house , before our heauenly father . it is that raine or dew that descended from heauen , and neuer returneth vndone that , for which it was sent ; it fructifieth eyther the heart , to bring forth pleasant fruit , and softneth it to repentance ; or as water cast vpon iron or steele , hardeneth the same ; so it indureth the obstinate and reprobate hearts of them , who are inflamed and burned in their owne sinfull lusts . our soules and hearts are made sauoury sacrifices , with all that proceedeth therefrom , to present before the nosthrills of god our heauenly father , by this preseruing salt of his word , whereby no stincking corruption of the flesh and of sinne , taketh hold vpon vs ; but thereby we are made sauourie meat , to bee presented and accepted before our heauenly father , such as he euer loueth . it is that water of life , wherof , whosoeuer drinketh , in his belly shall spring riuers thereof aboundantly . it is a cloud , to refresh vs in our iourney in the day , & a firie pillar in the night time , to direct our wayes by the light thereof , in the darke desart of this world , and to consume all our enemies , to thē it shall bee darkenesse , but light to the hoste of israel : it shall bee hid , and is so onely , to them that perish . it is that bright light , that shall euer shine in the little g●shan of gods church , when all the egypt beside of this world , with the pharao thereof shall be ouerwhelmed with thicke darkenesse . it is the rudder of our ship , which must direct vs aright thorow the raging beating waues of worldly persecutions ; and our compasse , to keepe our course by , vntill wee come to the hauen of heauen , and port of that new ierusalem . it is that rod , which must diuide the redde sea of temptations , thorow which narrowly we must passe , to the spirituall land of canaan , when in them we shall see the worldlings & wicked ouerwhelmed , and altogether drowned . it is the arke and couenāt of god , at which we only must aske counsell , and it must diuide the iorden of death to vs , making a way , whereby wee must follow our ioshua iesus , to the land of rest , and our promised inheritance . it is true riches , and seuen times more pure then the refined gold of ophir ; it cannot corrupt , for heauen and earth shall perish , before one iotte of gods worde perish . it is the keyes of the kingdome of heauen , whereby the gates thereof are opened to euery penitent and beleeuing soule , and shut to euery obstinate and indured wicked heart . it is the sauour of life , vnto all those that are appointed for life , and hath the life of iesus christ to righteousnesse in them . it is the chiefe shepheards hooke , that pulleth backe our straying soules in the by-wayes of iniquitie , and bringeth vs in the right way again , subjecting vs to the obedience and light yoake of iesus christ , in the sheepefold of his church . by it wee are fished and drawne out of the salt and stincking sea of this world , to iesus christ. it is the sword , wherewith wee must fight valiantly the lordes battels : a trumpet , to encourage vs thereto , at whose sound , the walls of euery proud iericho shall fall , and which subdueth powers and scepters to it selfe . it is our pilgrims staffe , which must vphold and defend vs in our iourney . it is a most bright starre , which leadeth not onely wise men , but fooles also to christ , where now he lyeth , not in a kribbe , but sitteth on a throne , and happy are those starres or ministers , whom christ holdeth in his right hand , whose onely care is , by preaching and practising this star , to shine before the flocke . and finally , the word of god is the sound of that trumpet , blowen by the angels of his church , which giueth vertue and power , quickening , and resurrection , to euery dead soule in sinne , to rise out of the graue of securitie , & put on a sanctified bodie , that in bodie and soule at the last resurrection of all flesh to iudgement , they may passe with christ to eternall glory . it is that finger , which pointeth out the lambe of god , which taketh away the sinnes of the world : and as andrew , brought simon his brother ; & philip , nathaniel ; to christ : so the word of god bringeth and leadeth vs by the hand , to him on earth , and shall bring vs to eternal glory with him in heauen for euer , if we beleeue the same , and according thereunto , take heede to redresse our wayes . secondly , seeing the excellencie of gods word , is such of it selfe , wee may learne what great estimation and value it should bee of , with euery christian , as we see the value thereof in it selfe , so our estimation should bee corespondent , wee should desire nothing so much , esteeme nothing so much , loue nothing so much , nor hunger or thirst after nothing so much . this estimation we may see in dauid to haue been great , and his loue ●eruent , he saith ; i haue had as great delight in the way of thy testimonies , as in all riches . also thy testimonies are my delight and my counsellers . behold , how i desire thy command●ments . the law of thy ●●uth is better to me , th●● thousands of gold and siluer . i will neuer forget thy precepts , for by them thou hast quickned me . o how i loue thy law ? it is my meditatiō continually how sweet are thy promises vnto my mouth ? yea , more then honie vnto my mouth . the marchant in the gospell , when he had found the iewell in the field , he went and sold all that he had , that hee might buy that piece of ground , wherein that iewell was . of all iewels that euer man could thinke vpon , this of gods word , is the most precious ; in it , is eternall light , euerlasting life , continuall ioy , comfortable contentment , & infinite true riches : let vs therefore follow the example of this wise marchant , so that we may haue it , and enioy the comfort therein contayned , care not what wee loose , if wee haue it , we haue all things ; if wee haue all things , and want it , wee haue nothing . it is not like other iewels , for cōmonly a man that possesseth them not , can oftentimes know the value of thē better then they who possesse them , but with this iewell it is not so ; the marchant was neuer in loue with it , vntill hee found it ; wee can neuer , nor will euer know the estimation of it , vntil we haue it in our hearts . peter , when christ before his last supper , came to him to wash his feet , he refused ; no , lord , thou shalt neuer wash my feet : but whē christ told him , that otherwise , he shold haue no portion with him , and had washed his feet , then peter , who refused before , now beggeth , lord , not onely my feet , but my head and hands also : so it is with vs , before wee taste of the sweetnesse and refreshment of gods word , to our wearied soules , and the ioy thereof to our wounded and sorrowful consciences , we esteeme of it , as aesops cocke did of the iewell , hee found in the doung-hill , wee had rather haue a grayne of barley , or any thing that testeth to the flesh , or is agreeable to please our affections . gods word , is as it were pearles , cast before swine , wee are rather ready to turne backe , and teare them in pieces that offered them vnto vs , then to giue them any thanks : we refuse then with peter , the water of life , but as soone as it hath touched our hearts , and our soules haue found the refreshing sweetnesse thereof , then wee will begge and importunately intreat , lord , not onely this measure , but a greater dayly of the knowledge and comfort of thy word , fill my whole soule with the power thereof , and stuffe all the corners of my heart , with the aboundance of the same , let it not onely be in my head , to talke of it , but in my hands to doe it , and in my feet also , in thy way to walke according thereunto . this should bee our desire and estimation of gods word : for if wee be sicke to death ( as it were ) wee would esteeme much of that doctour , that could tell and shew vs , what , and from what cause our sicknes came , and could giue vs a present remedy to restore vs , to the perfect health of our bodies , that wee should liue long ; but wee haue the infectious and deadly sicknesse of sinne , euery one of vs , in our soules . gods holy word doth shew vs , what our sicknesse is , and by what way or meanes we came by it , it offereth to vs present remedie , not to restore the bodie to a kind of health , that it may liue a miserable momentaneall life , for a while , but to restore the soule to perfect and true health , that it may liue a blessed , ioyfull , and eternall ioy in heauen , with god and his blessed angels , how then should we esteeme of this physition & physicke ? to such a physition of the body , wee would thinke that we did owe our life , who restored vs to the same : to such a physition of the soule then , how much more do we owe this tēporal miserable life for the defence thereof ? and how can we sufficiently value or loue the same ; we wold account of him much , who would giue vs such a right , whereby we should possesse the whole kingdoms of the earth peaceably , yea , or to be heire to any one kingdom : but so it is , that gods word , if wee beleeue the same , maketh vs heires to the eternall kingdome of heauen , and giueth vs sufficient right and title , that wee shal bee peaceable possessours thereof , in euerlasting ioy , and glory infinite . in a darke perilous way , wee esteeme much of a lanterne ; such is gods word , to our wayes of this life : in a dange●ous long iourney , wee would esteeme much of a faithfull skilfull , vnburdenable and sufficient guide , readie to ouercome and encounter all perils or enemies of ours ; such is gods word , in the long , wearisome , and dangerous iourney of this life , where , when we meet with any temptatiō , if we answere , it is written , and firmely beleeue the same , in so resisting sathan , we shal ouercome his temptations , and at last make him depart , at least for a while , from vs , by the strength of this our guide . in a great and doubtfull matter , knowing our owne simplicitie and foolishnesse , we would much esteeme of a faithfull and wise counseller : two wayes are set before our eyes , one leading to death , another to life , to the wrong we more naturally encline , then to the other : therefore in this great matter of life and death eternall , and the doubtfulnesse of these two waies , at one of which enter wee must , wee haue most great neede of this wise and faithfull counseller , whom wee should much esteeme and follow in all things . moses sheweth israel , what the value of this worde of god is , & what value they should esteeme it of , when hee saith , it is your life and your wisedome , whereby you excel all other nations ; therefore hee exhorteth them , neuer to let it depart out of their mouh nor heart , but continually to talk of it , going in , and comming out , at home and in the fields , night and day to meditate thereon , to make it a signet vpō their finger , a frontlet betweene their eyes , and to esteeme nothing neere vnto it ▪ nothing equiualent to it , nor nothing aboue it . of the great estimation of the word and trueth of god , we haue one notable example in the scripture ▪ of the good and godly king iosiah , who , when the booke of the law of god , being found by hilkiah the priest , and presented to the king by shaphan the chanceller , hee hauing heard the words thereof , rent his clothes , and went to the house of god , with all the people of iudah & ierusalem , small and great , the priests and leuites , and there , in audience of the whole people , did reade the law himselfe in their eares , shewing what estimation and reuerence euery king and people shold haue to the word of god , we must heare and reade it with great reuerence , as becommeth the word of the king of all kings , and lord of all lords to bee heard , with the hand of faith wee must receyue it , and with all estimation , wee must lay it vp in the chest and coffer of our hearts , to bring forth the fruit of obedience thereunto , as becommeth good subjects , naturall children , & faithfull seruants , in our life and conuersation . it is the most precious iewell that a yong man can weare ; the greatest riches that he can possesse ; a chayne of gold about his necke ; true wisedome to his heart ; the faithfullest tutor to direct and gouerne him ; and the most delightfull pleasure & greatest profit that euer he could wish ; for godlines is profitable vnto all things , and hath a promise of this life , and of the life to come . it is to the aged , their greatest honour , their truest wisedome and grauitie , when sicknesse and age oppresseth them : it is a comfortable salue to their soules , and the best company they can seeke to , or desire : it is the skilfulest doctor , that can best ease thē ; and it is the strong hand , that bringeth them safe and sound thorow all griefe , dolours , temptations , sicknesses , and the passeouer of death it selfe , vnto the kingdom of god , & the eternal ioyes of heauen . therefore let yong and old esteeme of it greatly , and of the bearers thereof highly , as of the ambassage & ambassadours of the prince of all princes , and lord eternall , ouer all lordes and potentates in this temporall and momentaneall world , that receiuing it , and them , with reuerent and dutifull estimation , laying it vp in their hearts , & practising the same in their life and conuersation , by redressing their wais according therunto ; they may be crowned immortall and glorious kings in the world to come , and raigne with christ iesus eternally , world without end . for who esteemeth of it , esteemeth of god , ( his worde and himselfe being all one ) as who contemneth it to heare or doe the same , contemneth god to heare or obey him : who receiueth it and the preachers thereof , receiueth christ , as himselfe testifieth : and who reiecteth it or them , reiecteth iesus christ , and the mercy , benefites and loue of the father offered in him , willingly and wilfully giuing ouer themselues to darkenes , to the prince of darknes , and to the condemnation of , and with , the prince of darkenesse for euer . finally to conclude , seeing the excellencie of gods word is such , and the estimation thereof and reuerence in our hearts should bee such , wee may perceiue the great iniquity and fearefull offence of all those who keepe the same secret , and hide from gods people , lest they finding this iewel with the wise merchant , should onely cleaue vnto it , and hide it vp in their hearts and soules : it is life , therefore they from whom it is hid , walke in the shadow of death : it is light , therefore they to whom it shineth not , walke in feareful darknesse : it is the foode & phisicke of the sicke soule of a sinner onely , therefore they who know it not , nor wil not know it , must starue and die eternally : it is our directer and counseller , to whom then it is hid , they wander astray in the paths of foolishnesse . except this seede be sowen , how can we bring forth good fruit in a true faith , to a ioyfull haruest ? it is the power of god to saluation to all them who beleeue ; and by faith wee are made members of iesus christ : but how can wee beleeue , except wee heare , ( for faith commeth by hearing ; and how can we heare it except it bee preached . therefore , who taketh away diligent preaching , they take away carefull hearing , and who taketh away hearing , they take away the faith , in so farre as in them lieth , and so sheweth themselues plainely to bee enemies of iesus christ , and of his crosse . by it , wee are digged about the rootes , planted and watered , and made fruitfull vines , and sweete fig-trees in gods garden and vineyard ; therefore , who taketh away the same , maketh god in his wrath to put to the axe to the roote of the tree , to cut it down , and cast it ( being barren and vnfruitfull ) into eternall fire : being so slow and backward , when wee are often inuited to come to gods house & banquet , how much slower shall wee be without the hearing of the inuitation of gods worde ? wee are too barren ground euen when that raine and dew falleth vpon our soules : but how much barrenner shall wee be , and lesse fructifie , when it doeth not fall ? happy for euer is that kingdome or citie , that retaineth the same in the pure sinceritie thereof , without addition , diminution , mixture , or amission , as thrise woful is the same that retaineth not the same so . the most fearefull threatning wherewith christ iesus , that alpha and omega , threatneth any of the seauen churches , is that of the church of ephesus : i will come against thee shortly , and will remooue thy candlesticke out of his place , except thou amend . the most fearefull famine that euer came vpon any land , kingdome , citie , or soule , is the famine of the word of god , when the staffe of the heauenly bread thereof is broken . this plague or the report thereof , may make euery eare to tingle : for where it is , it is neuer alone , but with it , is the infectious plague of the pestilence of sinne , suffocating euery soule vnto death eternall , not taking men out of worldly miserie to eternall ioy , as the bodily plague doth many : but from their temporall ioy in sinne , vnto eternall miserie of punishment . and euer with it , or after also followeth the sharp and seuere deuouring sworde of gods fierce wrath , and consuming hoat displeasure . it is a fearefull thing , when the watch or watchman of gods word in the head of the tower is dumbe , when there is no barking about the sheepe , how can the sheepe be safe . it is a wofull thing to see godly samuel remoued from saul , that he dares not speake gods word plainely , but must tarie at home all his life , and mourne onely for saul and his doings , when hee is compelled to answere god , how can i goe ? for if saul heare , he will kill me . it is wofull to see ieroboam the king , put out his hand and bid , take holde of the prophet of god , because at the commandement of the lord , hee cried against the altar of bethel . it is fearefull to heare that the lords true prophets must be hid in caues , and feede on bread and water , being dumbe , when eliah knoweth none but himselfe left alone , to plead gods cause boldly , and must bee faine to flee from place to place , in great necessitie , from the presence of ahab and his false prophets , because he spake gods word truely , therefore hee must bee called a troubler of israel and the estate . it is lamentable to see , that michaiah , for not speaking of pleasant things , as the false prophets of ahab did , shall bee beaten by zidkiiah , a false , deceiuing , and flattering spirit , and sent to the prison house by the king to eate and drinke the bread and water of affliction : to see bloody iehoram send for the head of elisha in his wrath : or herod for the head of iohn the baptist , for speaking the word of god freely : because vriiah prophecied the trueth in the name of the lord , to be sent for by i●hoiakim the king , and beheaded likewise : ieremiah for speaking of that , whereof god commanded him not to keepe a word backe , to bee apprehended by the priests and people , and to be censured worthy to die the death : to see daniel cast in the lions den : and the three children in the fierie furnace , for professing the seruice of the lord their god : is it not a woful thing to see iesus christ persecuted daily for proclaiming the will of his father , and that ioyfull yeare of iubile for the freedome of mens soules ? to see steuen stoned to death for the testimony of iesus : peter and iohn imprisoned , for the preaching of the gospel freely , and with threatning , commanded that they preach no more ? to see the apostles beaten , and oftentimes incarcerated : paul stoned , smitten , apprehended , bound ? &c. the beloued apostle of iesus christ exiled , to an i le patmos , and gods seruants the bearers of this glorious iewell of his word , by manifolde waies to be troubled , onely for the testimonie of the trueth and of a good conscience , which the itching eares of these last times cannot abide to heare , albeit they shoulde most desire the same : for where gods word is not preached , the people perisheth ; as testifieth the preacher . and the chiefe cause , that gods word is so restrained in many places , the mouths of gods seruants so shut vp , and the veritie repressed and bound as it were , is , alexander the copper-smiths profite will cease , if paul preach ; where gods arke commeth in place , dagon must fall : and if iesus christ in such humilitie be suffered to bee acknowledged the sauiour , the hie priests honour , iurisdiction , and profit must cease : if daniel be suffered , hee will discouer the priests knaueries ; and elias will shew that baal is no god , nor heareth not : when moses commeth with the tables of the law from the mount , the golden calfe must downe : if when michaiah commeth to speake the truth freely , he beleeued : zidkiiah & the falsflattering prophets , with their hornes of yron , should be put out of credit , fauour , and authoritie : if iohn the baptist should be obeyed , then herod must put away his herodias . and where gods sincere and pure word only getteh place and libertie , downe must goe idolatrie , and not a relict or hoofe thereof remaine : tyrannicall authoritie of these , who with diotrephes , loueth the preheminence , and to rule as lords ouer the lords inheritance , must bee trod downe vnder the humble feete of iesus christ , and of his word ; who pratleth against gods true seruants with malitious words ; & not therewith content , neither they themselues receiue the brethren , but forbiddeth them that would , and thusteth them out of the church . the triple crowne must yeelde to the crown of thornes , & al popish , ethnish , & apish ceremonies , must fall downe before this arke of gods pure worde : where the worde of christ , who came to serue , getteth right place , gracious lord , must cease ; caeser must haue that which belongeth to him : and all pastours with paul , must graunt themselues to bee seruants onely to christs flocke for his cause : their right title is the most honorable that they can haue , euen the title which iesus christ is called by ; to bee sheepheards of soules : where gods word shineth , their shining before the flock must not be in gold & silkes , but in good workes : where gods word ruleth , their rule and gouernement must be onely by gods word ; their scepter , that scepter which subiects scepters to it selfe ; their crowne , their flocke : you are my crowne , saith paul : their sword , not temporal , nor caesars , but that two-edged sword that is in christs mouth , gods ; and all their authority from christs commission onely , as my father sent me ; so i send you : where gods sacred law commeth , there they must not worship the golden calfe of profit onely : neither can alexanders diana bee so fat vnto him , but with moses they must looke onely for the reward of god : christs kingdome is not of this worlde , in it then they must not looke for any recompēce : paul saith , i haue fought a good fight , &c. from henceforth is laid vp for me a crowne , &c. there is the reward hee looked for . i goe ( saith christ ) to my father to prepare a place for you : this is christs promise ; for in the world you shall haue affliction : and if you were of the world , the world should loue you , but because you are not , as i am not , therefore it hateth you . in it then , nor of it , pastours must not thinke their reward to bee : and if in the world , & of the same , they haue here their reward , it is to bee feard that they shal neuer haue any other ; but as the world loueth thē , & they the world again , that their cōdemnation is like to bee with the world also . therfore , where christs word taketh place , worldly profite and full bagges must depart : and albeit the minister must liue of the altar , to supply necessitie , yet christ , for christ , and his glorie onely , must bee preached , pride in the hie priests ; and auarice in iudas , was the first betraier of christ : pride and auarice now is , and euer shall be , the only betraier of christ and his cause , and they know little the power of christ in their heart or soule , as they preach his name with their mouth , who with zebedeus sonnes here , seeketh onely for their prefermēt , because they haue followed him : but they who truely follow him , must denie here , se suos , & sua , take vp their crosse and follow him . the same is his answere to all ministers , as it was to peter , who when hee asked what they should haue , because they followed him : he answered , that they should sit on twelue seates with him , and iudge the twelue tribes of israel : so he saith to euery minister , that followeth him truely as they did , not that hee shall be so or so powerfull in the world , for hee hath chosen the weake ones of the world ; but that hee shall sit at his right hand with him in his kingdome , when he shall iudge all the tribes and nations of the world : they then who pertaine vnto that kingdome , will desire that great reward & honour , only more then all the honour and kingdoms of the world , with their glory , esteeming all as dung to win christ , & many soules vnto christ , to know the power of his death & resurrection in themselues , and see it in their flockes . but who pertain not to this kingdome , they wil preferre their owne profite before all things : & if the preaching of gods word hinder or take away their profit , with alexander ; that diana goe not downe , they will stirre vp kings , kingdoms , cities , rulers and people , against paul and his preaching ; and if thirtie pennies may be had , christ iesus shall be betrayed with a kisse : if this light and fire of gods word should come in place , it would consume , like moses rod or serpent , the serpentine and profitable fire of purgatorie : if it were preached plainely vnto gods people , and to the soules of men , that we must come onely to christ , who call●th and commandeth vs ; aske of the father , who can denie vs nothing through him , according to his will ; and that the king , against whom wee commit the offence , onely can forgiue the same . where should the golden pardons of the pope goe , or the profit of the confessors , if it bee preached , that christ the master , had not a hole to repose his head in , nor so much mony as could pay tribute for him and ●or peter ? and if it be reported how peter , acts. . said , siluer or golde haue i none ; where shall the princely pallaces of the seruants goe , & the great treasured heapes of golde they lay vp ? paul soiourned in a poore tanners house that dressed leather , and when hee sent for his cloake and his scrolles , he maketh no mention of any great treasure ; but hee laid vp his treasure in heauen , where the moath , the canker , nor the theefe coulde not come , gaining and treasuring by his talent , many soules to god. peter got a great treasure , and conquesed much , when at his sermon so many soules were conuerted to christ , & ioyned to the church . but these fat woolues , and dumbe dogges , they care not for such a treasure or conquest ; woe be to them , for they doe not the worke of the lorde at all , let it be negligently , woe be to thē , for they preach not the gospell , they feede themselues and not the flocke . it is sufficient for them to haue a lambes skinne , the name of a christian , although they neuer felt the power of christ to bee called bishop , or pastour , albeit they neuer ouer-see , nor can ouer-see , not their flocke , but the flockes , the sheepe neuer heard nor knew their pastoral voice , but their thundering tyrannical iurisdiction ; they call not , nor can they call their owne sheep by name , because they haue not any particular flock , they leade them not out to pasture , neither can their sheep follow thē , because they goe not before , except it be by wicked example , and giuing offence , they come not in at the doore , by christ and his ordinarie lawfull calling , but climbes vp another way , by man●pleasing , briberie , simonie , honors , to theeue , and to rob , kil and destroy , like that wicked steward , drinking , eating , and glutting thēselues with worldly honours and riches , and with the blood of the sheepe , but beating out of christs sheepfold and house , their painefull fellow seruants , that seeketh the life and feeding of the sheepe onely : they will neither enter themselues , nor suffer others to enter ; they will neither come nor bring to christ , neither will they suffer others : many soules perish in their default ; and great shal be their condemnation who doe so , in the worlde to come ; they haue the sheep-hooke in their hand , but neuer applies it to bring them into christs sheepfold ; they haue the forme of clouen tongues vpon their heads , but not the clouen tongue of gods spirit in their heads or hearts , to diuide the word aright , & distribute the same vnto gods people . the world with the riches & glory thereof , which sathan offered to christ , is sufficient to make them fall downe and worship him , the world & the kingdome thereof , soundeth sweetly in their eares , because they are in loue one with another , and their condemnation is all one ; but the word of god , it is written , & the voyce of the kingdome of heauen , is as displeasant vnto them , as the same it is written , was to sathan : sell all and follow me , was a hard saying to the rich yonug man : they beeing of the world , to bee selected from the world , is as bitter a saying to them , yea , more bitter to the worldly , thē that potion , which the world gaue to christ on the crosse , vineger and gall mixed together . flint from flint may be sooner pulled asunder , & the hardest adamant or diamond diuided , then to diuide and diuorce them from their sweet dalilah the world , and to doe that , gods word shall neuer get place by them . these are the causes , that that bright candle is put vnder a bushell by them ; that that glorious citie is placed in a low valley ; that that precious ●ewell is hid vnder the earth , lest it be found , and had onely in estimation , to be hid in mens hearts : for if so bee that the stronger man enter , the vsurper shall be bound , & cast out straight ; if light come , darkenesse shal depart , as the morning cloudes are driuen before the sun : set vp gods kingdome and lawes , and put downe their kingdome and lawes : god and belial cannot be together : the aduancement of the throne of iesus christ the lambe , is the detruding of these goates out of their throne ; the divulgating of his word , is the falsifying of theirs ; therefore they striue to prolong the night , as long as they may , that the bright day-starre arise not , that light that shineth in darkenesse , to discouer them and their workes . the cause also , why many men , chiefly yong men esteeme not , nor take such delight in gods word , as they should ; and care not much , albeit it were hid , that they neuer heard it much , is , because mans nature chiefly in youth , affecteth libertie of the flesh , which , it ( being the word of the spirit ) fighteth against , and restraineth . it is the limits of that narrow way , which leadeth to life , and therefore will not suffer libertie , to wander astray in the wide & wilde fields of sinne to death : it is the knife that openeth the soare , and will haue strictnesse first , that ease may follow after : when we sinne , neuer so little , it will , like a good master , checke vs , like a louing father , reproue vs , and like a wise counseller , admonish vs , which checking , reproofe or admonishing , yea , for great offences , youth can scarse abide . iesus christ commanded the young man in the gospell , that he should leaue all , and follow him , if hee would haue eternall life ; iesus christ now , commandeth also in his word , all yong men , that they leaue all their pleasures , lustes of youth , and vanities , and follow his strict and holy life , if they would haue eternall life , knowing , that all tbat are baptized into iesus christ , are baptized in his death : and like as hee was raysed vp from the dead , by the glory of the father , so wee also should walke in newnesse of life . his word commandeth vs to flie from the luste : of youth , and follow after righteousnesse , faith , loue and peace , the yonger to submit themselues vnto their elders , and euery one to another , to decke themselues inwardly with lowlinesse of minde , without fornication , adulterie , drunkennes , whoredome , &c. knowing ▪ that they who doe so , shall neuer inherite the kingdome of heauen : eschewing all filthinesse , ( for god hath not called vs vnto vncleannesse , but vnto holinesse ) all foolish talking , neither mocking or ieasting , which are things vncomely , and giuing no place vnto the diuel , putting away all bitternesse and anger , with euill speaking , and all maliciousnesse , being courteous one to another , and tender hearted , forgiuing one another , as god for christs sake forgaue vs , and iu all things being followers of god , as deare children , glorifying him in body and in spirit , for they are gods. which commandements of gods word , are hard and vnpleasant vnto youth , except it be seconded with grace . therefore all young men should desire this assisting and renewing grace of god. redeeming the time , for the dayes are euill . and that considering the season , that it is now time , that we should arise frrom sleepe for now is our saluation neerer , then we beleeued it ; the night is past , and the day is at hand ; let vs therefore cast away the workes of darkesnesse ▪ and let vs put on the armour of light . so that we walke honestly , as in the day : not in gluttony and drunkennesse neither in chambering and wantonnesse , nor in strife and eni●ying : but put on the lord iesus christ , and take no thought for the flesh , to fulfill the lust , of it : and 〈…〉 , as he who despiseth these things , despiseth not man but god : so , if any man purge himselfe from thes●● hee shall bee a vessell vnto honour , sanctified & meete for the lord , & prepared vnto euery good worke . amen . notes, typically marginal, from the original text notes for div a -e . sa. . . . sam. . . ps. . psal. . verse . ● . . . . . . . re● . . 〈…〉 ver. . . . verse , . verse , . ver. , & ha. l● . lu . ja ▪ leuit. . vers. . . . . vers. . . . & . vers. . . . vers. . vers. . vers. . vers. . vers. ● . vers. . vers. . gen. . . . cor. . . the . vse . the . vse . . tim. . . lam. . . gen. . mat. . . eccles . . gen. . , . co● . , . g●n . . . . thes. . . vers. . mat. . . prou. . . matur● . luke . . . properè psal. . . i●h . . rectè . constanter . reu. . . prou. . . tim. . . luke . ● . . the . vse . gen. . . . gen. . . . gen. . . gen. . . . king. . prou . . prou. . . prou. . . . king. . . psal. . ● . ephes. . . gen. ▪ . gen. . , , . . sam. . . iohn . . . luke . . reu. . . tim. . . . tim. . . . we are limitted . . we take no burdens . we desire not our way to be long . . our way dangerous . matt. . . gen. . vse . vse . exod. . . prou. . . iob. . . . tim. . . . tim. . prou. . . tit. . , . phil . phil. . ● . matth. . mat. . . luke , . ihon , . iohn , . isa. . . mat. . . rom. . . io. . . pet. . . mark. . . pet. . . phil. . . iere. . . ier. . ● . psal. . . . . . . . . . king. . reu. . rom. . . ▪ . tim . . . pet. . . eph. . . . thess. . . eph. . . rom. . . . thes. : . . tim. . . the father's new-years-gift to his son containing divers useful and necessary directions how to order himself both in respect to this life and that which is to come / written by the right honourable sir matthew hale ; whereunto is added, divine poems upon christmas-day. hale, matthew, sir, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the father's new-years-gift to his son containing divers useful and necessary directions how to order himself both in respect to this life and that which is to come / written by the right honourable sir matthew hale ; whereunto is added, divine poems upon christmas-day. hale, matthew, sir, - . [ ], p. printed for william booker ..., london : . imperfect: tightly bound, with slight loss of print. reproduction of original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual 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useful and necessary directions how to order himself both in respect to this life and that which is to come . written by the right honourable sir matthew hales , kt. and late lord chief justice of england . whereunto is added , divine poems upon christmas-day . london , printed for william booker , near the king's-head in the old change , . the right hon. ble scroop egerton earl of bridgwater viscount brackley baron of elsmere sic donec the preface . altho' piety and religion be the glory of youth , as well as the crown of old age ; and solomon , to incourage young men to imbrace and practice it , tells them , that wisdom hath length of days in her right-hand , and in her left-hand riches and honour , and that she will promote those who do exalt her , and bring them to honour that do embrace her . yet ●here is nothing more common than for those of your age to neglect and cast off the practice of piety and religion , as things too mean and trivial for them to be concerned about , and imploy themselves wholly in pursuing the sensual pleasures and delights of sin and wickedness , as tho' they were resolved to spend all their present time in doing that which will be bitterness to them in time to come , and thought that their youth were to be imployed only in treasuring up matter for repentance , and sorrow in old age : which renders the advice contained in the following sheets very needful and necessary , especially at this season , when too many , especially young men , under pretence of rejoycing for the birth of their saviour , do all they can to dishonour christ and gratifie their own sensual and luxurious inclinations . i do not pretend ( like some that have shamm'd several tracts upon the world , under pretence of their being written by the reverend author of the whole duty of man ) that the ensuing sheets were written by the lord chief justice hales , in the method and with the same title wherewith i present them to thee ; but yet thou may'st assure thy self , that they are all the true and genuine works of that venerable author , and are the same advice which he gave whil'st living to his own children . and finding upon my perusal of them , that they had something more of weight and excellency in them than i had ever yet observed in any thing of that kind , i thought them very well worthy and deserving of a more general reading , than they were capable of whil'st scattered up and down in several larger volumes . abanishing the thoughts of death and eternity ; an obscene , licentious and extravagant liberty of the tongue ; an unthankful receiving and an ungrateful forgetting the greatest favours and deliverances ; and a violating and prophaning the sabbath , are most natural and common sins of youth , and are for the most part the cause of all other vices , in regard they viciate and debauch the mind and dispose it for the ingaging in and perpetrating the worst of crimes , as appears by the frequent confessions of those whose wickedness and debauchery brings them to an untimely death . and therefore this wise and prudent , as well as holy and religious judge , took a more than ordinary care to prevail with his children to forsake and guard themselves against those leading and foundation sins . and i assure my self , that if thou wilt seriously read and conscientiously practice the directions which he gave them , in order thereunto , thou wilt then acknowledge this to be the best new-years gift thou ever yet received'st . the father's new-years-gift to his son . solomon who was inspired by the almighty , with a spirit of wisdom above all that ever went before him , or have followed after him , tells us , that it is the indispensible duty of all young men to remember their creator in the daies of their youth , before the evil day come or the years draw nigh , wherein they will say , they have no pleasure in them . notwithstanding which it is lamentable to see the wickedness and debauchery , irreligion and atheism , that generally abounds in the youth of our age : but that thou maist secure thy self from being reckoned among their number , do thou seriously make it thy business to furnish thy mind richly with the knowledge , nature , and design of the true religion , which thou wilt find to be the greatest improvement , advantage and priveledge of the humane nature , and that which gives it the most noble and highest pre-eminence above all other visible creatures whatsoever . and when thou hast informed thy self , let not that alone content thee , but do thou seriously set thy self to the practice of it , and particularly , make conscience of a due ordering thy speech , making preparation for thy death , returning sutable praise for mercies received , and sanctifying the lords day ; for the better performing whereof , observe the ensuing directions . and first of the ordering of your speech ; which consist of two branches , first , how to entertain the speech of others when they speak to you ; and secondly , how to order your own . as to the former of these , observe well what is the temper and disposition of those persons whose speeches you hear ; whether they be wise , grave , sober and discreet persons , for if they be such , their speech will be commonly like themselves , and well deserves your serious attention , and strict observation . but if they are light , vain , impertinent , or passionate persons , their speech is for the most part according to their temper , and therefore the greatest advantage you can reap thereby , is to learn their dispositions and discern their failings , whereby you will make your self the more cautious , both in your conversation with them , and your own speech and deportment towards them . secondly , if persons whom you do not very well know to be men of truth and sobriety , relate strange stories , be not over ready to be believe or report them . thirdly , if you hear a man report any thing to the disadvantage or reproach of one that is absent be not ready to believe it ( only observe it and remember it ) till you have heard what the accused person has to say for himself , for it may be , the thing is not true , or not all true . or it may be some circumstance which the relater conceals , may justifie , or at least allay and extenuate it . fourthly , if any man acquaints you with an injury that is done you by another , either in words or actions , do not presently give credit to it , nor entertain angry thoughts of the accused person , for possibly it may be only the malice or mistake of the accuser , and how unseemly would it be if your credulity and passion should carry you upon a supposed injury to do wrong to one who hath done none to you . fifthly , if any man whose integrity you do not very well know , makes you exrtaordinary promises and professions , give him as kind thanks as may be , but give not much credit to his words , for it is to be presumed he hath somewhat besides kindness to you in his intention , and when he hath served his turn upon you or finds himself disapointed , his pretended kindness will soon vanish . sixthly , if a man flatter or commend you to your face , or to one whom he knows will tell you again , it is a thousand to one but that he either has already , or else means to deceive and abuse you . seventhly , if a person be choleric and give you ill language , do you rather pity him then imitate him in returning the like ; and so you prevent the kindling more heat , and find that silence , or at least very gentle words are the most exquisite revenge of reproaches that can be . eightly , some men are excellent in the knowledge of husbandry , some in gardening , and some in the mathematicks ; in all your conversation , therefore learn wherein the skill and excellence of the person with whom you converse lyes , and put him upon talk of that subject , and observe it well , and remember it , that so you may glean up the worth and excellency of every person you meet with . ninthly , converse not with a lyer or a swearer , or one of obscene or wanton language , least he thereby corrupt you , or make you to be looked upon by others to be of the same prophane temper . or if it should do neither , yet those kind of discourses will fill your memory , and so be troublesom to you in time to come , for you will find the remembrances of the passages ; which you have long since heard of this nature , will haunt you , when you would have your , thoughts better imployed . secondly , as to the management of your own speech , . let it be always true ; never speak any thing for a truth , which you know to be false , because that is a great sin against god , who gave you your tongue to speak your mind with , and not to report a lye . . as you must not lye , so you must not come near it , neither by equivocating or reporting that absolutely , which you have only by hear-say , or the relation of others , or at best but by conjecture or opinion only . . let your words be few , especially if strangers or men of more experience or understanding , or that are any way your betters are in place . for else you will do your self a double injury , . by betraying your own weakness and folly ; and , . by robbing your self of the opportunity which you might otherwise have to gain wisdom , knowledge , and experience , by hearing those whom you silence by your impertinent talking . . be not over earnest , loud , or violent in your talking , for thereby you will sometimes , for want of pondering your thought , over-shoot your self , and lose your business . . be careful not to interrupt another whilst he is speaking , but hear him out , that so you may understand him the better , and be able to return him the more suitable answer . . always before you speak , especially when the business is of any weight and moment , think before you speak , and weigh the sence of your mind which you intend to utter , that so your expressions may be significant , pertinent and inoffensive . . speak well of the absent , if you do not know they deserve ill . . be sure you do not give an ill report of any , unless you are sure they deserve it ; and in most cases , tho' you know a man doth deserve ill , yet you ought to be sparing in reporting so of him , unless it be when you are called to give testimony for the ending of a controversie , or the concealing the crime , may harden the man in his evil way , or bring another into danger , and then even charity it self obliges you to speak your knowledge . . avoid swearing in your ordinary conversation ; and not only oaths , but imprecations and earnest and deep protestations too . for as you have the commendable example of good men , to justifie a solemn oath before a magistrate , so you have the precept of our saviour forbidding it otherwise . . avoid scoffing , and bitter and biting jesting and jeering , especially at the condition , credit , deformity , or the natural defects of any person , for such things leave a deep impression , and are a most apparent injustice ; and if you your self were so used , you would take it amiss : and oftentimes such injuries cost a man dear , when he thinks little of it . . be careful , that you give no reproachful , menacing , or spiteful words , to any person , no not to servants , or those who are your inferiours . . because there is not the meanest person , but you may sometime or other stand in need of him . . because ill words provoke ill words again , and commonly ill words gained by such a provocation , especially if they come from an inferiour , affect more , and wound deeper , than such as come with that provocation , or from one who is our equal . . when you have occasion to speak in company , be careful , as near as you can , to speak last , especially if strangers are in company ; for by this means , you will have the advantage of knowing the judgment , temper and relations of others , which will give a great light into the nature of the thing you are discoursing of , and help you to answer with the more advantage and the more security against giving offence . . be careful not to commend your self ; you should shun flattery from others , but especially avoid flattering your self , lest it makes others believe your reputation to be small and sinking . . abhor all filthy and obscene speeches , for thereby you will both discover the corruption of your heart and corrupt it more . . never use any prophane speeches , nor make jest of scripture expressions , but when you use the names of god and christ , or any expressions of the holy scripture , use them with reverence and seriousness . . do not upbraid or deride any man for a pious , strict , or religious conversation ; if he be sincere , you thereby dishonour god and injure him ; or if he be a hypocrite , yet it is more than you know ; or at least , his piety and strictness , is not his fault , but his hypocrisie and dissimulation , and though the one is to be detested , yet the other is to be commended , and not derided . in the next place , see that you frequently meditate on and make preparation for thy dying hour . for although it be the most certain known and experienced truth in the world , that all men must dye and come to judgment , yet most men being loth to entertain the unwelcome thoughts of their own latter end , forget their mortality , and put far from them the evil day ; as if a serious preparation for death and an everlasting state , were no business of theirs , and only concerned them that are actually dying and passing immediately to the tribunal of christ . but yet this their way is their folly , and one of the greatest occasions of those other follies that usually attend their lives , and therefore that thou may'st free thy self from this imputation of folly , and become wise , do thou wisely consider thy latter end , and make it thy business to entertain thy felf with frequent and serious meditations of death and eternity ; and for thy encouragement in so doing , assure thy self that thou shalt reap a double advantage thereby , for first , it will help thee to live well , and secondly , to dye easily . first , it will teach thee to live better , which it doth , . by warning and admonishing of thee to avoid and forsake thy sins . for when thou considers , that thou must certainly dye , and that thou knowest not how soon it may be , thou wilt then think with thy self : why should i commit these things which if they do not hasten my latter end , yet they will make it more uneasie and troublesome by reflecting then upon what i have done amiss . i was for any thing i know die to morrow , why therefore should i commit this evil which will then be gall & bitterness unto me , would i do it if i were sure i should dye to morrow , if not o why should i do it to day , since i am certain that tho' i should not dye to morrow , yet it will not be long before i must , perchance it may be the last act of my life ! o therefore let me not conclude so ill , and close up the last scene of my life with that which may peradventure usher in my eternal death . . it will be a great motive and means to put thee upon the best and most profitable improvement of thy time . there are certain civil and natural actions of our lives that the almighty god hath indulged and allowed to us , and indeed commanded us , with moderation to use , as the competent supplies of our our own natures with moderation and sobriety , the providing for our families and relations without coveteousness or anxiety , the diligent and faithful walking in our callings , and the like . but there are also other businesses of greater importance , which are attainable without injuring our selves in those common concerns of our lives , namely , our knowledge of god and of his will , of the doctrine of our redemption by christ , our repentance of sins past , making and keeping our peace with god , acquainting our selves with him , living to his glory , walking as in his presence , praying to him , learning to depend on him , rejoycing in him , and walking thankfully before him : these and the like things are the great business and end of our lives and beings , and the reason why we enjoy them in this world , and withal fit and prepare us for that which is to come . and therefore the serious consideration , that our lives are short and uncertain , and that death will sooner or latter overtake us , puts us upon the resolution and practice to do this our great work whilst it is called to day , that so we loyter not away our day and neglect our task , whilst we have time and opportunity to do it , lest the night overtake us when we cannot work . and if thou wilt wisely consider thy latter end , thou may'st then do this great business , this one thing necessary , with ease and quietness , without any neglect of what is necessary to be done in order to the common necessaries of thy life and calling : for assure thy self , that it is not these that rob thee of thy time , and prevent thy minding the one thing necessary , but it is thy negligence , thy excess of pleasure , thy immoderate and excessive cares and solicitousness for wealth and grandeur , thy excessive eating and drinking , thy curiosity and idleness : these are the great consumptives , that do not only exhaust that precious time which might be with infinite advantage spent in working out thy salvation with fear and trembling , and finishing the great work and business of thy life . but also when sickness and death comes and god calls upon thee to give up the account of thy stewardship , will perplex thy thoughts , and fill thy soul with confusion , when thou shalt find that thy work is not half done , or it may be , not at all began , and yet thy day is spent , thy night approaching , and thy lamp just ready to expire , so that what thou dost then will be with abundance of trouble , perplexity , and vexation and peradventure , after all thy soul will take its flight before thou hast brought it to any perfection . therefore do thou wisely provide against all that mischief at the hour of thy death , by a due consideration of thy latte end , and a making use of thy present time and opportunity to do thy great work in , whilst it is called to day , because the night certainly cometh when no man can work . thirdly , the wise consideration of thy latter end , and the imploying thy self upon that account about the one thing necessary , will most certainly render thy life the most pleasant and comfortable life in the world : for as a man who is before-hand in the world , hath a quieter life in reference to externals , than he that is behind-hand ; so a man that takes his opportunity to gain a stock of grace and favour with god , and hath made his peace with his maker , through christ jesus , hath done a great part of the chief business of his life , and is ready upon all occasions , for any condition which divine providence shall assign him , whether it be of life or death , of health or sickness , of poverty or of riches ; for he is as it were before-hand both in the business of his everlasting state , and of his present life too . so that if god lend him longer life in this world , he still carries on his great work to greater degrees of perfection , and that too with the greatest ease and facility imaginable , without any kind of difficulty , trouble or perturbation whatsoever . and if he cuts him shorter , and calls him presently to his bar , his work being done before-hand , and his accounts ready and fairly stated , he joyfully imbraces the message of death : and blessed is that servant whom his master , when he comes , shall find so doing . secondly , the frequent consideration of thy latter end , will teach thee to dye easily . . in regard thy frequent consideration of thy approaching death and dissolution will render it so familiar to thee that thou wilt not be afraid of it when it comes . the fear of death is often times more terrible than death it self , but by thy frequent meditating of it thou wilt learn not to fear it . . in regard by thy frequent consideration of thy latter end , death becomes no surprise to thee . the great terror of death is when it surprises a man at unawares , but by this anticipation of it , and serious preparation for it , thou wilt take away all possibility of thy being surprised or afrighted by it , in regard thou wilt be alwaies ready to receive it . . in regard the greatest sting and terror of death , are the unrepented and unpardoned sins of the past life ; the thoughts of whereof are the main strength the elixir , and the very venome of death it self . but if thou wisely consider thy latter end , thou wilt then take care to make thy peace with god in thy life time , and get the pardon of thy sins sealed in the blood of christ ; to enter into covenant with god , and to keep it by husbanding thy time , for the promoting his honour , observing his will , and keeping his laws , that so thou may'st keep thy own conscience always clean , and thy evidences for heaven clear , whereby the malignity of death will be cured , the bitterness of it healed , and the fear of it wholly removed . and if thou canst but entertain it with such an appeal to almighty god , as once the good king hezekiah made , viz. remember now , o lord , i beseech thee , how i have walked before thee , with a perfect heart , &c. it will make the thoughts and the approach of death no terrible business to thee at all . . but that which will above all other things render death easie to thee , if thou makest it thy business to enter into a frequent consideration thereof , is this , that by the help of this consideration , and the due improvement of it , death will become nothing to thee , but only a gate to give thee admittance into a better life ; it will not be to thee so much the dissolution of thy present life , as it will be the changing of it for a far more glorious , happy and immortal life , so that though thy body die , yet thou wilt not , for thy soul , which is the most noble part of thee , only makes transition from her life in the body , to her life in heaven , not so much as one moment of time intervening between her quitting the one , and her entering into the enjoyment of the other . and this is the great priviledge which the son of god hath obtained for us , that by his death he sanctified it to us , and by his life hath conquered it , not only in himself , but for us too . it is true , this passage , through death , is somewhat streight and painful to the body , which is left by the way , but the soul passes through , without the least harm or any expence of time , and in the very next moment acquires her estate of happiness and glory . in the next place , when you have received great mercies from the hand of god , be sure that you return praise and thanksgiving to him , especially if it be a recovery from some sore and desperate disease , wherein almighty god brings you down to the very gates , and shews you the terrors of death , and yet after he hath shown you the spectacle of your own mortality , wonderfully rescues and delivers you from that danger , and gives you a new life , as it were from the dead ; resolve therefore to live that life to his glory , that you have received from his goodness , and in order to your doing so , i would have you always remember , . that affliction comes not forth of the dust , nor doth trouble spring out of the ground , but from the wise and over-ruling providence of god , whose prerogative alone it is to bring down to the grave , and raise up again . . that almighty god being of most infinite wisdom , justice and mercy , he hath wife and excellent ends in all the dispensations of his providence , and that therefore he never sends an affliction , but it brings a message with it ; his rod has a voice , a voice commanding us to search and try our ways , repent of our sins , humble our selves under his mighty hand , and turn to him that strikes us , which voice be sure that you hear and obey . . how uncertain and frail a creature man is , even in his seeming strongest age and constitution of health ; for even then a pestilential air , some ill humour in the blood , the obstruction it may be of a small vein or artery , a little meat ill digested , and a thousand other accidents may upon a sudden , without giving him the least warning , plunge a man into a desperate and mortal sickness , and bring him to the grave . . that your condition can never be so low , but that god hath power to deliver you , and you ought to trust in him ; nor is your condition ever so safe and secure , but you are within the reach of his power also to bring you down : and therefore think not that now your turn is served , you shall have no more need of him , and that therefore you my live as you list . . that sickness , as well as death , undeceive men , and shews where their true , wisdom lies : when a young man especially is in the career of his vanity and pleasure , he thinks religion , the fear of god , and the practice of piety , to be but pitiful , foolish , low , mean , and inconsiderable matters , and that those who practice them are a sort of silly , brain-sick , melancholy and unintelligent persons , that want wit or breeding , and understand not themselves or the world. but on the other side , they think themselves to be the only men that live bravely and splendidly , in regard they can drink and roar , whore and swear and blaspheme , without the least fear . but so soon as ever a fit of sickness seizes him , & death looks him in the face , and tells him he must die , that his glass is almost out , and hath only a few sands left to run , then his judgment of things is altered and he cries out of his former follies and intemperance as madness , vexation and torment , and tells you , that he now sees plainly , that to be truly religious is mans greatest happiness ; to which he adds many solemn promises of amendment and reformation , if god will be pleased to spare him . be sure therefore that you always keep this in your mind , and make conscience of performing your sick-bed protestattons . . how pitiful and inconsiderable a thing the body of man is , and how soon the strength of it is turned to saintness and weakness , its beauty to ugliness and deformity , and its whole consistence to putrifaction and rottenness ; and then remember how foolish a thing it is to be proud of such a carkass , and spend all or the greatest part of thy time in trimming and adorning of it , or in pampering and pleasing thy appetite ; and yet this is the chief business of most young men in this age , but let it not be thine . . to avoid intemperance and sinful lust , for although sickness , diseases , and death , are by the laws and constitutions of our nature incident to all mankind , yet intemperance , whoring , vncleanness , and disorder , bring more diseases , and destroy more strong and healthy young men than the plague , or any other natural or accidental distempers ; for they weaken the brain , corrupt the blood , decay and distemper the spirits , disorder and putrifie the humours , and fills every part of the body with putrifaction . and those diseases that are not occasioned but these vices , yet they are rendred far more sharp , lasting , malignant , and incurable , by that stock of corrupted matter which those vices lodge in the body to feed those diseases , and by rendring nature impotent and not able to resist them . . that you ought , every morning and evening upon your knees with all reverence , to acknowledge the goodness of god in his mercy to you , and return him hearty thanks for it , and to desire his grace to inable you in some measure to walk answerable thereunto . and that you ought to come as often as you can to the sacrament , and there renew your covenant with , and offer up your thankfulness to god. . that you ought to be very moderate in your eating , drinking , sleeping , and recreations , and that you ought to be very frugal of your time , and account it one of your best jewels . . beware of gaming , and remember that it is one of the most certain and sudden ways of consuming an estate that can be , and that it is a vice which seldom goes alone , but is visibly accompanied with all kinds of debauchery , and makes a man of a wild , vast and unsetled mind , and impatient of an honest calling , or of moderate and honest gain . in the last place , be sure that you make conscience of sanctifying the lord's day ; and for your better direction therein , observe , . what is the reason and ground of your observation of this day . . what things ought not to be done upon that day . . what things may be done upon that day . and . what things ought to be done in order to the sanctification of that day . i. as to the reasons why you ought to keep and sanctifie the sabbath , they are these : . it is a moral duty , that since the glorious god gave you your time , you ought to consecrate and set apart some portion of it to be spent in a special manner to his service . . because god best knows what portion of time is fit to be peculiarly dedicated to his service , that so the morality of that time might be determined unto some certainty , he hath by the fourth command limited one day in seven to be dedicated to him . . this seventh portion of time which god hath commanded us to set a part for him , was both by his precept and example confined to the seventh day from the creation of the world , till the finishing of the great work of our redemption by the lord jesus christ , the mediator of the new covenant . . but our saviour christ who is the eternal son of god , blessed for ever , and lord of the sabbath , having fulfilled the work of our redemption on the first day of the week , translated the observation of the seventh day of the week to the first day , which is our christian sabbath . so that as our christian baptism succeeds the sacrament or circumcision ; and as our christian pascha the sacrament of the eucharist , succeeds the jewish passeover , so our christian sabbath , the first day of the week , succeeds the old sabbath of the seventh day of the week . and that morality which was by almighty god confin'd under the law to the seventh day , is now under the gospel transfer'd to the first day of the week , and that which would have been moraly a violation of the morality of the fourth command before the death of christ , is a breach of that command , and a violation of the christian sabbath , if done upon the first day of the week . . as to what ought not to be done , you must take this as a certain truth , that what is not lawful to be done on another day , is much more unlawful to be done upon this ; besides which there are many things which are lawful to be done upon another day , and some that are not only lawful , but also fit and necessary to be done , which yet must not be done upon this day , such as following the works of our callings , journeys , recreations , and the like . . what things may be done upon that day is a question of great latitude , in regard mens circumstances vary , and renders that lawful to one man that is not so to another : but yet things of absolute necessity , either in respect of man or beast , may always be done upon the lords day ; as the stopping the breach of a sea wall , the supporting a house that by a sudden tempest is like to fall down , the pulling out a beast that is fallen into a ditch , setting a broken bone , administring physick , milking of cows , feeding of cattle , the necessary dressing of meat for a family , and many other things of that kind ; but yet therein , great care and caution is to be used , lest under pretence of necessity , you do what you please , for . that is not necessity that excuses a work upon this day , which might have reasonably been soreseen and done the day before . . that is not necessity that may be forborn till to morrow without any absolute destruction or loss of the thing . . works of charity , as relieving the poor , administring physick , visiting or comforting the afflicted , admonishing the disorderly , perswading peace between neighbours offend , and endeavouring to compose differences which require not much examination , or cannot well be deferred ; these are not only permitted but commendable upon this day , and we are commanded to perform them . . as for what is proper , fit and necessary to be done in order to your sanctification of the lords day , be sure that you conscientiously observe and practice the following directions . . meddle not with any recreations , pastimes , or the ordinary work of your calling , from saturday night at eight of the clock , till munday morning , for although saturday night be not part of the sabbath , yet it is fit you should then be preparing your heart for it . . rise at least three hours before morning sermon , and when you have made your self fully readys and fitted your self for solemnity of the day , read two chapters in the bible , and then go solemnly to your private prayer and desire of god his grace to enable you to sanctifie his day and after that read another chapter , and let your read be with attention , observation and uncovered on your head. . when you are in the publick worship and service of god , be uncovered all the time of reading , praying and preaching . . be very devout and serious at your prayers , and very attentive in hearing the sermons , and to prevent your mind from wandering , you will do well to write the sermon , which will help to fix your thoughts , and make you listen to the sermon with the more diligence and attention . . let your deportment at church be very serious and grave , use no laughing nor gazing about , nor wispering , unless it be to ask those by you something of the sermon that you slipped in writing . . joyn with the church in all the solemn and publick duties of the day , and sing the singing psalms with the rest of the congregation . . after forenoon sermon , eat moderately at dinner , rather sparingly then plentifully , that so you may be fit for the afternoons exercise , without drowsiness or dulness . . after dinner walk about half an hour in the garden , or in your chamber , to digest your meat , and then repair to your closet , and peruse your notes , or recollect what you can remember of the sermon , until it be church time . . if you are well besure you go to church forenoon and afternoon , and be there before the minister begin , and stay till he hath done , and all the while you are there , carry your self gravely and reverently . . after evening sermon , go to your closet , and having read a chapter in the bible , examin what you have writ , or recollect what you remember , and afterwards if the sermon be repeated either in your fathers or in the ministers house , go to the repition thereof . . in all your speeches and actions on that day , let there be no lightness or vanity , use no running , leaping , or playing , or wrestling , use no jesting , or telling tales , or foolish stories , nor talk about news or worldly business , but let both your actions and your words be such as the day is , serious and sacred , and tending either to instrust others , or inform your selves in the great business of your knowledge of god , and of his will , and of your own duty . . after supper and prayers ended in your fathers family , repare to your closet , and there upon your bended knees , implore pardon of god for what you have amiss and beg his blessing upon what you have heard , and his acceptance of all your performances for the merits and satisfaction of christ . and lastly , perform all this chearfully and heartily , uprightly and honestly , and account it not a burden to you , for assure your self that you shall find a blessing from god in so doing , and remember it is your father that tells you so , who loves you , and will not deceive you , and ( which is more then that ) remember that the eternal god hath promised , isa . . , . if thou turn away thy foot from the sabbath , from doing thy pleasure on my holy daq , and call the sabbath a delight , the holy of the lord honourable , and shalt honour him , not doing thy own ways , nor finding thine own pleasure , nor speaking thine own words , then shalt thou delight thy self in the lord , and i will cause thee to ride upon the high places of the earth , and feed thee with the heritage of jacob thy father , for the mouth of the lord hath spoken it . almighty god , when he had rais'd the frame of heaven and earth , and furnished the same , with works of equal wonder , framed then a piece of greater excellence , call'd man. gave him a comprehensive soul , that soar'd above the creatures , and beheld their lord ; inscrib'd him with his image , and did fill . the compass of his intellect and will , with truth and good ; gave him the custody of his own bliss and immortality . and justly now his sovereign might demand , subjection , and obedience at his hand . were only being given , 't were but right , his debt of duty should be infinite . but here was more , a super-added dress , of life , perfection , and of happiness . yet this great king , for an experiment of mans deserv'd allegiance , is content to use an easie precept , such as stood both with his creatures duty , and his good. forbids one fruit , on pain of death , and give freely the rest which he might eat and live ; but man rebels , and for one tast doth choose , his life , his god , his innocence to lose . and now death stricken , like a wounded dear , strictly pursued by guilt , by shame and fear ; he seeks to lose himself , from god he flies . and takes a wilderness of miseries . a land of new transgressions , where his course is closer bound , his nature growing worse . and whil'st in this condition mankind lay , a man would think his injured god should say , there lies accursed man , and let him lye intangled in that webb of misery , which his own sin hath spun , i must be true and just , unthankful man , thou hast thy due . but 't was not so , though man the mastery , with his creators power and will dares try ; and being overmatcht , will still disdain , to seek a pardon from his sovereign ; the great and glorious god , the mighty king of heaven and earth , despis'd by such a thing as man , a worm of his own making breaks the rules of greatness , and his creator seeks his froward creature ; not in such a way as once he did in the cool of the day , wherein man sinn'd and hid ; such majesty had been too great for mans necessity : but the eternal son of god , the word , by which all things were made , the mighty lord , assumes our flesh , and under that he laies , and hides his greatness , and those glorious rayes of majesty , which had been over bright , and too resplendant for poor mortals sight ; and under this disguise the king of kings , the message of his fathers mercy brings ; solicites mans return , pay's the price of his transgression by the sacrifice of his own soul , and undertakes to cure their sin , their peace and pardon to procure , to conquer death for him ; and more then this , to settle him in everlasting bliss . and now , o man , could this access of love thy thankfulness to such a height improve , that it could fire thy soul into a flame of love , to him alone that bought the same at such a rate , yet still it were too small to recompence thy saviours love withal once did he give thee being from the dust , and for that only being , 't were but just to pay thy utmost self : but when once more , thy being and thy bliss he did restore . by such a means as this if doth bereave thy soul of hopes of recompence , and leaves thy soul insolvent , twice to him this day thou ow'st thy self , yet but one self canst pay . another . reader , the title of this solemn day , and what it doth import , doth bid thee stay , and read , and wonder , 't is that mystery that angels gaze upon ; divinity assuming humane flesh ; th' eternal son of the eternal god , is man become . but why this strange assumption ? or what end equivolent , could make him to descend so far beneath himself ; and equalize the miracle of such an enterprise ? yet stay and wonder : undeserved love to man , to sinful man , did only move , this stood from heaven to earth , and all to win , and rescue lost and fallen man from sin , and guilt , and death , and hell ; and reinstall him in that happiness lost by his fall ; and greater everlastingly to dwell in blessedness ; so that thou canst not tell which of the two the greater wonder prove , thy saviour's incarnation , or his love. but both conclude thou dost not give , but pay a debt in the observation of this day . another . when that great lamp of heaven , the glorious sun , had touched his southern period , and begun to leave the winter tropick , and to climb the zodiacks ascending signs , that time the brighter sun of righteousness , did choose his beams of light and glory to disclose to our dark lower world ; and by those rayes to chace our darkness , and to clear our days . and lest the glorious and resplendant light of his eternal beam , might be too bright for mortals eyes to gaye upon ; he shrouds , and cloaths his fiery pillar with the clouds of humane flesh , that in that dress he may converse with men , acquaint them with the way to life and glory ; shew his fathers mind , concerning them how bountiful and kind his thoughts were to them ; what they might expect from him , in the observation of neglect of what he did require ; and then he seal'd with his dear blood , the truth he had reveal'd . finis . sir walter raleighs instructions to his sonne and to posterity instructions to his son and to posterity raleigh, walter, sir, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) sir walter raleighs instructions to his sonne and to posterity instructions to his son and to posterity raleigh, walter, sir, ?- . [ ], p. : port. printed for beniamin fisher, dwelling in aldersgate-street at the talbot, london : . signatures: [a]⁶ b-g⁸. pages and misnumbered as and respectively. contains frontispiece with portrait of sir walter raleigh. imperfect: stained with print show-through. reproduction of original in the henry e. huntington library and art gallery. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng young men -- conduct of life. conduct of life -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion braue raleigh's outward figure heere you finde but the great worth and sharpenesse of his minde no tablet can containe ; no paynter's skill expresse , seeke that from his owne 〈◊〉 quill . sir walter raleighs instrvctions to his sonne and to posterity . london : printed for beniamin fisher , dwelling in aldersgate-street at the talbot , . to the reader . it was not perhaps , intended by the renowned author , that these instructions shold be made publique : they were directed to his sonne , who doth make iust & due use of them . but such is the lustre of wisedome , that it cannot be hidden . men may bequeath their wealth to their children in particular , but their wisedome was given them for more generall good - virgil willed that his deathlesse aeneis should not live ; but great augustus chose herein rather to violate his will , then to bury such treasure . wee neede not such an authority nor precedent for this publication : it is sufficient that it is a communicable good. could his noble sonne bee hereby any way impaired , he shold still have impropriated it . but now he shall gain thus much ; the world shall see that the most secret counsels of his father were iust and religious , and hath good cause to hope that a sonne so instructed can be no otherwise . suppose ( reader ) that thy father might or shold have given thee such advice ; so shalt thou be more willing to follow it and receive the benefits here prescribed ; discretion and honesty . the contents of the severall chapters contained in this booke . chap. . vvise , and vertuous persons to be made choice of for friends . chap. . great care to be had in the choosing of a wise. chap. . wisest men have beene abused by flatterers . chap. . private quarrels to be avoided . chap. . three rules to be observed for the preservation of mans estate . chap. . what sort of servants are fittest to be entertained . chap. . brave ragges weare soonest out of fashion . chap. . riches not to bee sought by euill meanes . chap. . what inconueniences happen to such as delight in wine . chap. . let god be thy protector and director in all thy actions . s. walter raleigh , to his sonne . chap. . there is nothing more becōming a wise man then to make choice of freinds ; for by them thou shalt bee judged what thou art ; let them therefore be wise and vertuous , and none of those that follow thee for gaine , but make election rather of thy betters then thy inferiors , shunning alwayes such as are poore & needie , for if thou giuest twenty guifts , and refuse to doe the like but once , all that thou hast done will bee lost , and such men will become thy mortall enemies ; take also especiall care , that thou neuer trust any friend , or soruane , with any matter that may endanger thine estate , for so shalt thou make thy selfe a bond-slaue to him that thou trustest , and leaue thy selfe alwayes to his mercie , and be sure of this , thou shalt neuer find a freind in these thy young yeares , whose conditions , and qualities will please the after thou commest to more discretion ; and then all thou giuest is lost , and all wherein thou shalt trust such an one , wil be discouered ; such therefore , as are thy inferiors will follow thee , but to eate thee vp , and when thou leauest to feed them , they will hate thee ; and such kinde of men , if thou preserue thy estate ; will alwayes be had ; and if thy friends bee of better qualitie then thy selfe , thou maist been sure of two things , that they wil be more carefull to keepe thy counsell , because they haue more to loose then thou . secondly , they esteeme thee not , because thou doest possesse , but for thy selfe ; but if thou bee subject to any great vanitie , or ill , which i hope god will blesse thee from , then therein trust no man ; for every mans folly ought to be his greatest secret . and although i perswade thee to associate thy selfe with thy betters , at least peeres ; yet remember alwayes , that thou venter not thy estate with any of those great ones , that shall attempt vnlawfull things , for such men labour for themselues , and not for thee ; thou shalt be sure to part with them in their danger , but not in their honour ; and to venture a true estate in present , in hope of a better in future , is meere madnes ; and great men forget such as haue done them seruice , when they haue obtained what they would ; and will rather hate thee for saying , thou hast beene a meanes of their preferment , then acknowledge it . i could giue a thousand examples , & my selfe knowes it , who haue tasted it , in all the course of my life ; so that i need not in a matter so knowne , giue instance in examples . let thy loue therefore bee , to loue god , thy country , thy prince , and thine owne estate before all others : for the fancies of men change , and hee that loues to day , hateth to morrow ; but let reason bee thy schoolmistris which shall guide thee aright . chap. ii. the next , and greatest care in this life , ought to be in choice of thy wife , and the onely danger therein is beautie , by which all men in all ages , wise , and foolish , haue beene betrayed . and though i know it vaine to vse reasons , or arguments to dismay thee , from being captiuated therewith , there being few that euer resistted the witcherie ; yet i cannot omit to warne thee , as of other things , which may bee thy destructiō for the present time . it is true , that euery man preferreth his fantasie in that appetite before other worldlie deserts , leauing the care of honour , credit , and safetie in respect thereof ; yet remember , though these afflictions doe not last , yet the bonds of marriage , dureth to the end of the life . nor giue thy humour libertie , in accompaning light women ; for though that humour may change in thee againe , yet the blot it leaues on thy honour will euer remaine . remember secondly , that if thou marrie for beautie , thou bindest thy selfe for all thy life , for that which perchance will neither last nor please thee one yere ; and when thou hast it , it will be vnto thee of no price at all , for the desire dyeth when it is attayned , and the affection perisheth , when it is satisfied . remember when thou wert a sucking child , thou diddest love thy nurse , and that thou wert fond of her , after a child thou didst love thy dry nurse , and didst forget the other , after that thou didst also despise her , so will it be in thy liking in elder yeares ; & therefore , though thou canst not forbeare to love , yet forbeare to linke , and after a while thou shalt find an alteration in thy selfe , and see another far more pleasing then the first , second , or third love : yet i wish thee above all the rest , have care thou doest not marry an uncomely woman for any respect , comelinesse in children is riches , if nothing else bee left them , and if thou have care for thy races of horses , and other beasts , value the shape of thy children before aliants or riches ; have care therefore of both together , for if thou have a faire wife , & a poore one , if thine owne estate bee not great , assure thy selfe that love abideth not with want ; for shee is the companion of plentie , for i never knew yet a poore woman excoeding faire , that was not made dishonest by one or other in the end . this , bersheba taught her sonne salomon ; favour is deceitfull , and beautie is vanitie , shee addeth that a wise woman overseeth the wayes of her husband , and eateth not the bread of idlenesse ; have therefore , ever more care , that thou be beloved of thy wife , then thy selfe besotted don her , and thou shalt judge of her love by these two abservations : first if thou perceive shee have care of thy estate , and exercise her selfe therein ; the other , if she please thee and study it , and bee sweet unto thee in conversation without thy instruction , for love needes no teaching nor precept ; on the otherside , bee not sowre nor sterne to thy wise , for cruelty ingendereth no other thing then hatred , let her have equall part of thy estate whilest thou livest , if thou finde her sparing , and honest , but what thou giuest after thy death , remēber that thou givest it to an enemie , and most times to a strāger , for hee that shall marry thy wife shall despise thee , thy memory , and thine , shall possesse the quiet of thy labour , the fruit which thou hast planted , enioy thy love , and spend with ioy and ease what thou hast spared , and gotten with case , and travell ; yet alwayes remember , that thou leave not thy wise to bee a shame unto thee after thou are dead , but shee may live according to thy estate ; especially , if thou hast few children , and them provided for ; but how soever it bee , or whatsfoever thou finde , leave thy wife no more then of necessitie thou must , but onely duting her widdowhood , for if shee love againe , lether not enjoy her second love in the same bed wherein shee loved thee , nor flye to future pleasures with those feathers which death hath pulled from thy wings , but leave thy estate to thy house & children in which thou deceasedst upon earth whilst it lasted . to conclude , wives were ordayned to continue the generation of man , to transferre them , and diminish them , eyther in countenance , or abilitie ; and therefore thy house and estate which liveth in thy sonne , and not in thy wife , is to bee preferred ; let thy time of marriage bee in thy young , and strong yeares ; for beleeve it , ever the young wife bewrayeth the old husband , and shee that had thee not in thy flower , will despise thee in thy fall , and thou shalt bee unto her , but a captivitie and sorrow , thy best time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for as the younger times are unfit , eyther to chuse or to governe a wife and family ; so if thou stay long , thou shalt hardly see the education of thy children , which being left to strangers , are in effect lost , and better were it to bee unhorne then ill bred , for thereby thy posterity shall eyether perish or remayne a shame to thy name , and family . furthermore , if it be late ere thou take a wife , thou shalt spend the prime of thy life with harlots , who destroy thy health , improverish thy estate , and indanger thy selfe , thy life , and bee sure of this , that how many lewd women thou haft acquiantance withall , so many enemies thou shalt purchase to thy selfe , for there never was any such affection which ended not in hatred & disdain . remēber the saying of salomon there is a way which seemeth right to a man , but the issues thereof are the wages of death . if thou canst not then abstaine from them in thy vaine , and unbridled times , yet remember that thou sowest on the sands , and purchase diseases , repentance , and hatred onely : therefore , bestow thy youth so , that thou mayest have comfort to remember it hath forsaken thee , and not to grieve at the account thereof , whilest thou art young ; thou wilt thinke it will never have an end , bebold that the longest day hath his evening , & that thou shalt enjoy it but once , that it never turnes againe , use it therefore as the spring time which soone departeth , and wherein thou oughtest to plant , and sow all provisions for along and happie life . chap. iii. take care thou bee not made a foole by flatterers , for even the wisest men are abused by these , know therefore , the flat terers are the worst kind of traytors , for they will strengthen thy imperfections , encourage thee in all evils , correct thee in nothing , but so shadow , and paint all thy vices , and follies , as thou shalt never by their will discerne evill from good , or vice from vertue , because all men are apt to flatter themselves to entertaine the additions of other mens prayses , it is most perilous , doe not therefore prayse thy selfe , and bee counted a vain-glorious foole , neyther take delight in thy prayse except thou deserve it , receive it from such as are worthy and honest , and will withal warne thee of thy faults ; for flatterers have never no other vertue , they are ever base , creeping , cowardly persons , for thou shalt not find a valiāt friend that wil venter his life for thee a flatterer , but such creeping knaues as is good for nothing else . a flatterer , is sayd to bee a beast that flattereth biting , that biteth smelling ; it is said by esay , in this manner ; my people they that prayse thee seduce thee , and disorder the pathes of thy feete , & david desireth god to cast out the tongue of a flatterer , but it is hard to know them from friends , so are they obsequious , & full of protestations ; for as a wolfe , a dog , so a flatterer resembleth a friend . a flatterer is compared to an ape , who because shee cannot defend the house like a dog , labour as an oxe , or beare burdens as a horse doth , therefore yet play trickes , and provoke laughter ; a friend thou mayest bee sure that he will in private tell thee of thy faults , he adventures this mischiefe , to hazard thy hatred , for there are few men can endure it , every man for the most part delighteth himselfe in prayse , which is one of the universall follies which bewitcheth mankind . chap. iiii. be carefull to avoyd publike disputations at feasts , or tables , amongst quarrelsome persons , and eschew evermore to bee acquainted with ruffians , for thou shalt bee in asmuch danger with a brawler in private quarrell , as in a battle wherein thou mayest get honour to thy selfe , and safetie to thy prince , & countrey ; but if thou bee once engaged , carry thy selfe bravely , that they may feare thee afterward ; to shun therefore private fights , bee well advised in thy word and behaviour , for honour & shame is in the talke & tongue of a man , jest not openly at those that are simple but remember how much thou art boūd to god who hath made thee wiser ! defame not any woman publikely , though thou know her to bee evill , for those that are faulty cannot endure to be taxt , and will looke to bee avenged of thee , and those that are not guilty cannot endure unjust reproach , & as there is nothing more shamefull & dishonest , so truth it selfe cutteth his throat that carieth her publikely . doe therefore right to all men where it may profit them , and thou shalt thereby get much love , and forebeare to speake evill things of men though it be true , if thou bee not constrayned , and thereby thou shalt avoyde malice , and revenge . doe not accuse any of any crime , if it be not to save thy selfe , thy prince , or countrey ; for there is nothing more dishonourable . i would not have you for any respect loose your reputation , or endure publike disgrace ; for better it were not to live then to live a coward , if the offence proceed not from thy selfe , if it bee it shall bee better to compound it upon good termes , then to hazard thy selfe , for if thou overcome , thou art under the crueltie of the law , if thou be overcome thou art dead , or dishonoured ; if thou therefore contend , or discourse in argument , let it bee with wise and sober men , of which thou mayest learne by reasoning , and not with ignorant persons , for thou shalt thereby instruct those : that will not thanke thee , and utter what they have learned from thee , but if thou know more then other men , utter it when it may doe thee honour , and not in assemblies of ignorant , & common persons : speaking much , is also a kinde of vanitie ; for hee that is lavish in words , is a niggard in deeds , and as salomon sayth , the heart of a foole is in his mouth , and the mouth of a wise man is in his heart , because what he knoweth or thinketh hee uttereth , and by words , & discourse , men will judge thee . for as socrates saith , such as thy words are , such will thy affections bee esteemed , and such will thy deeds as thy affections , and such thy life as thy deeds , therefore be advised what thou dost discourse of , what thou maintaynest , whether touching religion , estate , or vanitie , for if thou erre in the first , thou shalt bee counted prophane , in the second dangerous , in the third undiscreete , & foolish , hee that cannot refraine from much speaking , is like a city without wals , and lesse paines in the world a man cannot take then to hold his tongue , therefore if , thou observest this rule in all assemblies thou shalt seldome erre , restraine thy choller , hearken much and speake little , for the tongue is the instrument of the greatest good , and greatest evill according to salomon ; life , and death are in the power of the tongue : and as euripides truly affirmeth , every unbridled tongue in the end shall find it selfe unfortunate , for in all that ever i observed in the course of earthly things , i ever found , that mens fortunes are oftner mard by their tongues then by their vices , and to conclude , all quarrels , mischiefe , hatred , and destruction ariseth from unadvised speech , and in much speech there are many errors , out of which thy enemies shall sure take the most dangerous advantage , and as thou shalt be happy if thou thy selfe observe these things , so shall it be most profitable for thee to avoyd their companies that erre in that kind , & not to hearken to tale-bearers , to inquisitive persons , and such as busie themselves with other mens estates , that creepe into houses as spyes to learne newes which concerne them not , for assure thy selfe such persons are most base , and unworthy , and i will thou take heed also , that thou art not found a lyer , for a lying spirit is hatefull both to god and man , a lyar is commonly a coward , for hee dares not avow the truth , a lyar is trusted of no man , hee can have no credit neyther in publike nor private ; and if there were no more argument but this , know that our lord in saint iohn sayth , that it is a vice proper to satan , lying , being opposite to gods nature , which consisteth in truth , and the gaine of lying is nothing else but not to bee trusted of any , nor to be beleeved when wee say the truth . it is sayd in the proverbs , that god hateth false lippes , and that hee that speaketh lyes shall perish ; thus thou seest how odious , & contrary to god a lyar is , and for the world , beleeve it , that it never did any man good , except in the extremitie of saving life , for a lyar is of a base , unworthy , and cowardly spirit . chap. v. amongst all other things of the world , take care of thy estate , which thou shalt ever preserve if thou observe these things : first , that thou knowest what thou hast , and to see that thou art not wasted by thy servants and officers ; the second is , that thou never spend any thing before thou have it , for borrowing is the canker , and death of every mans estate : the third is , that thou suffer not thy selfe to be wounded for other mens faults , and scourged for other mens offences , which is , to bee suerty for another , for thereby millions of men have beene beggered and destroyed , paying the reckoning of other mens ryot , and the charge of other mens folly , and prodigality ; if thou smart for thy owne sin , the paine is endured with some ease , and above all things bee not made an asse to carry the burden of other men ; if thy friend desire thee to bee his suretie , give him a part of what thou hast to spare , if hee presse thee farther , hee is not thy friend at all , for friendship rather chooseth harme to it selfe then offereth it , if thou be bound for a stranger , thou art a foole , if for a marchant , thou puttest thy estate to learne to swimme ; if for a churchman , he hath no inheritance ; if for a lawyer , hee will find an evasion by a syllable , or word to abuse thee ; if for a poore man thou must pay it thy selfe , therefore from suretiship as from a man-slayer , or enchanter for the best profit , and returne will bee this , that if thou force him for whom thou art bound to pay it himselfe , hee wil become thy enemie , if thou use to pay it thy selfe , thou wilt be a begger , and beleeve thy father in this , and print it in thy thoughts , that what vertue soever thou hast , bee it never so manifold , if thou be poore withall , thou , and thy qualities shall be despised ; besides , poverty is ofttimes sent as a curse of god it is a chaine amongst men , an imprisonment of the mind , a vexation of everie worthy spirit ; thou shalt neyther helpe thy selfe nor others , thou shalt drowne in thee all thy vertues , having no meanes to shew them , thou shalt bee a burthen , and eye-sore of all thy friends , everie man will scorne thy company , thou shalt bee driven basely to begge , and depend on others , to flatter unworthy men , to make dishonest shifts ; and to conclude , poverty provokes a man to doe infamous and detested deedes ; let no vanitie therefore , or perswasion draw thee to that worst of worldly miseries , if thou be rich , it will give thee pleasure in health , comfort in sicknesse , keepe thy mind and body free , save thee from many perils , relieve thee in thy elder yeares , the poore , and thy honest friends , and give meanes to thy posteritie to live , and defend themselves , and thine own fame where it is said in the proverbs , that hee shall bee sore vexed that is surety for a stranger , it is further said , the poore is hated even of his owne neighbor , but y e rich have many friends . lend not to him that is mightier then thy selfe , for if thou lendest him count it but lost , bee not suretie above thy power , for it thou bee suretie thinke to pay it . chap. vi. let thy servants be such as thou mayest command , and entertayne none about the but yeomen to whom thou givest wages , for those that will serve thee without thy hire wil cost thee trouble asmuch , as they that know their fare ; if thou trust any servant with thy purse , bee sure thou take his account ere thou sleepe , for if thou put it off thou wile then afterwards for tediousnesse neglect it , i my selfe have lost thereby more then i am worth . and whatsoever hee gaines thereby hee will never thanke thee , but laugh thy simplicity to scorne ; and besides , it is the way to make thy servants theeves , which else would be truest . chap. vii . exceed not in the humour of ragges , & bravery , for these will soone weare out of fashion , but that money in thy purse will ever be in fashion , and no man is esteemed for gay garments , but by fooles and women . chap. viii . on the other side , take heed that thou seek not riches basely nor attaine them by evil meanes , destroy no man for his wealth , nor take any thing from the poore , for the cry and complaint thereof will pierce the heavens , and is most detestable before god , and most dishonourable before worthy men : to wrest any thing from the needie and labouring soule , will never prosper thee in ought if ought thou offend therein , but use thy poore neighbours , and tennants well , put not them , and their children to a needlesse superfluitie , and expences to thy selfe . he that hath pitty on another mans sorrowes shall bee free from it himselfe , and hee that delighteth in , & scorneth the misery of another , shall one time or other fall into it himselfe . remember , hee that hath mercie on the poore lendeth unto the lord , and the lord will recompence him what hee hath given . i doe not understand such for poore as are vagabonds , and beggars , but those that labour to live , such as are old , and cannot travell , such poore vagabounds , and fatherlesse children as are ordered to be relieved , & the poore tenants that travell to pay their rents , and that fall into poverty by mischance , and not by carelesse expence , on such have thou cōpassion , and god will blesse thee for ever ; make not thy hungry soule sorrowfull , deferre not the guift of the needy , for if hee curse thee in the bitternesse of his soule , his prayer shall bee heard of him that made him . chap. ix . take especiall care that thou delight not in wine , for there never was any man that came to honour , or preferment that loved it , for it transformeth a man into a beast , because heate poysoneth the breath decayeth naturall heate , brings a mans stomacke into an artificiall heate , deformeth the face , rotteth the teeth , and to conclude maketh a man contemptible , soone old , and despised of all wise , and worthy men : in thy servants , in thy selfe , and companions , for it is a bewitching , and infectious vice . and remember my words , that it were better for a man to be subject to any vice then to it , for all other vanities and sinnes are recovered , but a drunkard will never shake off the delight of beastlinesse , for the longer it possesseth a man the more hee will delight in it , and the elder hee groweth the more he shall be subject to it ; for it dulleth the spirits and destroyeth the body , as ivy doth the old tree ; or as the worme that ingendreth in the cornell of the nut take heede therefore that such a curelesse cankar possesse not thy youth , nor such a beastly infection thy old age ; for thou shalt all thy life time live but the life of a beast , and after death thou shalt shortly prove a shamefull infamie to thy posteritie , who shall study to forget that such a one was their father . anacharsis saith , the first draught serveth for health , the second for pleasure ; third for shame , fourth for madnesse , but in youth there is not so much as one draught permitted , for it putteth fire to fire , and wasteth the naturall heate , and therefore except thou hasten thine end , take this for a generall rule , that thou adde not an artificiall heat to thee by wine or spice untill thou find that time hath decayed thy naturall heate , and assoone as thou beginnest to helpe nature , the sooner shee will forsake thee , and trust not onely upon art : who hath misfortune faith salomon , who have sorrow , and griefe , who have trouble without sighing , stripes without cause , and faintnesse of eyes , even they that sit at wine , and straine themselves to emptie cuppes ; pliny sayth , wine makes the hand quivering , the eyes waterie , the night unquiet , lewd dreames , a stinking breath in the morne and all utter forgetfulnesse of things . whosoever loveth wine , shall not bee trusted of any man , for he cannot keepe a secret , wine maketh a man nor onely , a beast but a mad-man , & if thou love it , thy own wife , thy children , and thy friends will despise thee , in drinke men care not what they say , what offence they give , they forget comelinesse , commit disorders , and to conclude , offend all vertuous & honest company , and god most of all ; to whom wee daily pray for health and a life free from paine , and yet by drunkennesse , and gluttony ( which is the drunkennesse of feeding ) wee draw on . hesiod saith , a swift hasty evill untimely , and an infamous old age . and avstin describeth drunkennes , in this manner : 〈◊〉 est blandus damon dulce venenum , suave peccatum , quam , qui habet seipsum non habet , quam , qui facit peccatum non facit ; sed ipse est peccatum . innocentivo saith , quid turpius ebrioso cui foetor in ore , tramor in corpore , qui promit stulta , promit occalta , cui ●●es alebatar , facit transfermutur ; nultum serrutum ubi ●●guat ebrietas at quid nos aliud designas malum ? when diogenes saw a house to bee sold , whereof the owner was given to drinke , i thought at the last quoth diogenes , hee would spew out a whole house ; sciebam inquit quod domum tandem evomeret . chap. x. now for the world , i know it too well to perswade you to dive into the practises thereof , rather stand upon your owne guard against all that tempt you thereunto , or may practise upon you in your conscience , your reputation , or your purse ; resolve that no man is wise or safe , but he that is honest . serve god , let him bee the author of all your actions , commend all your endeavors to him that must eyther wither , or prosper them , please him with prayer , least if hee frown , he confound all your fortunes & labours like drops of rayne on the sandy ground , let my experienced advice and fatherly instructions sink deep into your heart ; so god direct you in all his wayes and fill your heart with his grace . finis .