The modern states-man. By G.W. Esq

THE Modern States-man .

By G. W. Esq

{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} .

Plutarch .

In hac ruina rerum stetit una integra atque immobilis virtus populi Romani . Haec omnia strata humi erexit , ac sustulit .

Livie .

LONDON , Printed , by Henry Hills , and are to be sold at his House at the sign of Sir John Old Castle in Py-Corner , MDCLIII .

To the Reader . READER ,

I Here present thee with a few conceptions and observations hudled together during my confinement to my Chamber by an arrest from Heaven ; my nobler part being then unwilling to ly idle , when the other was denyed the liberty of action : If I have not observed so exact a methode as thou mightst expect , let the distraction of my mind by bodily pains and weakness plead my excuse . Thou mayest wonder perhaps to meet me walking abroad without a support , which was not from any overweening confidence in my own ability , but because I was ignorant where to find such an one as might lend me an hand ; and this , not that I could not have pick'd out one sufficient in my own apprehension , but in thine : For when I considered our divisions , what animosities , what parties , what factions are amongst us , I knew not where to elect the man might please all , and so rather would have none , than one that might creat a prejudice , or hinder any from looking into this little Treatise of so publick concernment . We are all passengers in the publick Vessel , therefore as wise Mariners diligently observe the Heavens , that they may not be taken unprovided by Tempests : so ought we to enquire what may betide the Publike , whereon our private Quiet , and Happiness depends . Foresight is an half-prevention , and though it may not totally defend , yet will it take off the edge so far , that the evil shall not be able to pierce to the heart : let this then suffice to move thee to read on , whereby thou shalt be enabled to make a perfect judgement , whether happiness , or calamity attends the nation wherof thou art a member . Sol et homo generant Hominem , say the Naturalists , and Providence , and Vertue concur in the begetting of a perfect and durable Commonwealth , for divine influence , and humane activity are equally necessary to the generation of the politick , as well as natural Body , and Heaven and earth must join to make up an absolute Compositum . Observe then both God , and Man , the actings of Providence towards , and of Vertue in a Nation , and thou mayest foretell whether it will be well or ill with them , without going to a Conjuror , or any Star-gazing Mountebank .

FAREWELL .

The Contents . CHap 1. That there is by nature in all men an inquisitive desire after the knowledge of futurity ▪ the reason of this ; the means by which they have attempted it . Chap. 2. That there is a way leads to this knowledge , and what it is . Chap. 3. This may confirmed by reason and examples . Chap. 4. An admonition to some amongst us . Chap. 5. How England became a Commonwealth , and what may be expected from such a beginning . Chap. 6. The beginning of the Commonwealth of Rome , and the causes of its growth . Chap. 7. A Parallel . Chap. 8. Of Providence , and Vertue , and the concurrence of second causes . Chap. 9. Of the Roman Piety , the evil and danger of mock thansgivings . Chap. 10. Piety and Valour not inconsistent ; Piety rewarded in Heathens , Impiety punished . Chap. 11. Religion ingrafted in mans heart by nature . Chap. 12. The outward means to be used ; Ministers incouraged and maintained ; the Christian Magistrates duty . Chap. 13. Religion not to be made a stalking horse to Ambition or Avarice . Chap. 14. The benefit of humane learning , and some objections answered . Chap. 15. An answer to some objections in a Book entituled , The Saints Guide . Chap. 16. The abuse of learning no argument against the use of it . Chap. 17. The mischief of Ignorance . Chap. 18. Of moral Vertue in general . Chap. 19. Of Probity , and the practice of it among the Romans . Chap. 20. Of Prudence . Chap. 21. Of Natural parts , Experience , Learning , and Travel . Chap. 22. Of the Prudence of the Romans . Chap. 23. Of Justice , and the Roman practice of it . Chap. 24. Of Laws , and the English Laws . Chap. 25. Of Fortitude . Chap. 26. Of Temperance .

THE Modern States-man .

CHAP. I.

That there is by nature in all men an inquisitive desire after the knowledge of futurity ; the reason of this ; the means by which they have attempted to attain this in all Ages .

THere is , and hath alwayes been , in the generality of mankind , an itching desire , and ●ankering after the knowledge of future events , the Sonnes of Adam reaching out their hands to the forbidden tree , and catching at the fruit of it ; yea , this off-spring of Eve longing for the greenest apples , the precocious knowledge of Events , before they come to their just ripeness and maturity .

And to say truth , the Tree of knowledge is fair to the eye , and pleasant to the taste ; for as all notional dainties are delightful , so especially these prenotions and anticipations of things are the more sweet and delicious to the palates of men , because most of their being is treasured up in their future condition . They can find no satisfaction , no Sabbath , no quiet in their present state , and therefore they would fain know what the next day , what the next year , what the next age will bring forth ; in the highest prosperity they fear a mutation , in the lowest adversity they are impatient for a change ; and hence it comes to passe , that futurity is the mark at which all levell the arrows of their Counsels , their endeavours , their hopes , their desires , and their prayers .

This hath caused them in all ages to have a sacred esteem of those who pretended skil in divination , as the honour conferred upon Joseph by Pharaoh , and the advancement of Daniel by the Chaldean and Persian Monarchs recorded in sacred writ undoubtedly makesout , to let passe the honours which the Magi enjoyed among them , which are set down by those that wrote their histories .

Thus the Jews who had the Vrim and Thummim , and Prophets from God to enquire of , yet ranne a madding after wizzards , and such as had familiar spirits , had their false prophets by hundreds , yea , and sent to Baalzebub the God of Ekron , an oracle of the Devils , to enquire , as in the life of Ahaziah will appear .

With how frequent , and costly sacrifices did the Graecians adore their Oracle-giving Deities , purchasing an answer with a Hecatomb , and with the bloud of a hundred dumb beasts conjuring their dumb devils , before the sullen fiends would vouchsafe to answer them ? and of what esteem were the Sybills books among the Romans , who with all other heathens were so inquisitive after the future , that they left no stone unrol'd to attain the knowledge of their fates ?

There could not a Bird chatter , but there was an Augur to comment on , and expound its language .

There could not a Bird flye , but there was an Auspex to watch it ; nor light , but he was ready to observe , and by its motions in the ayr interpret the revolutions of States and Persons .

There could not a sacrifice fall , but there was an Aruspex to behold the posture of it , and by the quietnesse or strugling of the sensitive creature , to foretell the facilities or reluctancies in the affairs of rational beings ; and an Exspex to consult the entrails , and by the colour of the inwards tell the complexion of outward affairs .

There could not a line seem to be scribled on the hand , but there was a Chiromancer to read them , and with his interlineary glosses expound them , giving a short Synopsis of the future passages of this present life out of that Enchiridion ( as they would have it ) of natures penning .

The Interpreter of Dreames was set to judge in the horny and ivory gates of fancy , and as if the day were to receive light from the night , to regulate its walking motions , by th others slumbring intimations .

To passe by those severall kinds of the same madnesse expressed in Geomancy , by circles in the earth ; Pyromancy , by fire ; Hydromancy , by water ; Necromancy , by the Ghosts of the dead , &c. of which the nations were enamoured , the heaven it self could not escape them , but the Astrologer with his key was to unlock the starry charracters , and out of them spell the fate of sublunary things .

And here let me not be mistaken , for I am not of opinion that those glorious bodies were created only to twinckle in a clear night , I do believe them to have an influence on sublunary bodies , and see the Moon empire it over the waters , & the humors increase , and decrease , as it fills , or is in the wane , yet are they not , I conceiv , so easie to be read as some pretend , if certainly to be known by any ; for I find the Prince of the power of the air himself at loss in his conjectures , which made him so cautelous in his oraculous responsals , as Plutarch in many places observes .

And Aquinas will have the crows , cranes , & swallows , those flying Almanacks , more happy and successeful in their predictions , than our anni specula , which become often crack't & broken in their guessings at the weather and truly the giving such unequal representations of things most obvious , is a very bad into create a belief of their ability to foretell things far more imperceptible , and immaterial , that depend upon the will and decrees of God , and upon the motions of most free and indifferent agents ; yea , such as are confessed on all hands so able to oppose , that they cannot be compelled , for Sapiens dominabitur astris , & it is related of Socrates , that of a crabbed and dissolute disposition by nature , he became the most accomplished in his time by Philosophy .

But I shall not set bounds to other mens knowledge , nor circumscribe them within the circle of my own ignorance , they may have dawnings where I perceive no star-light ; yet take this along with you , that God often in text-hand declares his mind , in a Comet , a blazing-star , and other fiery apparitions , as he did before the last destruction of Jerusalem .

And as the Jews and Heathens , so many Christians have been tampering about futurities , how lawfully I cannot say , for I am persuaded we ought to acquiesc in Gods revealed will ; God will have his children in some sense in diem vivere entertain fortune by the day , and he doth choose gradually and leasurely {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to discover the thoughts he hath concerning them , that he might keep them in a waiting and obedient posture , in a posture of dependance , and expectation ; not that I would have them with Anacreon cry out , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , give me to day , let who will take care for to morrow ; or with the Stoicks lazily expect the blind-stroak of a conceited unavoidable Fate ; but using all lawful and probable means , endeavour their countries , and in it their own future good .

I confesse with that kingly Prophet , that Gods wayes are unsearchable , and his paths past finding out , that is in the hidden and secret bringing of things about , yet in his out-goings he will be observed , that his glory , his power , his justice , and his mercy may be made manifest unto the children of men ; thus we find his mighty works of creation , and redemption , of preservation , and castigation , all along recorded in the sacred registers of the old and new Testaments ; and that for the comfort as well as instruction of his people ; in the writings of those glorious stars , the sacred Pen-men , may the Saints read their fortunes , and with comfort apply unto themselves the divine dispensations of God to his people .

Hath God brought England through a red sea of war out of Egyptian bondage , and will he not perfect his work ? is the mighty hand of omnipotencie shortned that it cannot save ? or the loving kindnesse of the immutable Deity changed that he will not save ? though the murmurers ( those repiners at Gods hand , who would upon beds of down , with all ease and plenty be carried through the wildernesse ) may be cut off , and those low soules whom the height of the sons of Anak hath caused to rebell against the most high be consumed ; and who knows whether for their sakes he hath not deferred to settle us in the promised land ? yet shal the Caleb's and Joshua's who have followed God fully be brought into it , and their seed shal possesse it ; though God may defer his mercies because of some mens infidelity , yet in his good time he will accomplish them , if his people walk worthy of them . Let us not then despair , nor be impatient , but endeavour to fit our selves to receive them ; for the wise God , and our merciful Father knows better what is good for us than our selves , his time is best , but let us from the bottom of our hearts eccho to that petition in the Gospel , Thy will be done on earth as it is in heaven .

But I shal not insist further in applying Scripture , and I could wish some ( I am persuaded Godly persons ) had not been ( I fear ) to adventurous in misapplying it ; for surely if we warily look into those Prophecies in Daniel , we shall hardly find them calculated for the Meridian of great Britain , and Ireland ; were not some peremptorily concerning the return of the Jews out of the Babylonish captivity , as in 9. chap. 24. verse ! the comming of Christ , and the destruction of Jerusalem , as in 25 , 26 , 27. &c. verses others concerning the four Monarchies in 2. chap. the division of Alexanders Kingdome , in 8. chap. and the Empire of Rome , in the 11. chap.

So if we behold the book of the Apocalyps , it rather seems to hold forth the actions of a world than an Island , and the great concernments of the rational species than of a few English Individuums .

I hope I shal be allowed liberty of conscience in so intricate a case , especialy being no fundamental point of salvation , and if God shal be pleased to use England as the primary instrument in my dayes for the destruction of that Romish Kingdome of Antichrist , and the exaltation of the Lord Jesus blessed for ever on the throne , I shal endeavor to praise him both in word and deed , and humbly to prostrate my life and fortunes at his feet , as ready to wait upon him in what part of that work he shall be pleased to make me though never so meanly instrumental .

CHAP. II.

That there is a way which leads to this knowledge , and what it is .

ANd now setting aside the before rehearsed follies of the besotted world , I shall attempt by a new way of conjecture to guesse at the fortune of the Common-wealth ; reason shal be the Jacobs-staff by which I shall take its height , and in that true glasse shew you its futureface , that I may have few , and those inconsiderable opponents . I know that discourse which is most filled with reason must needs be most victorious and triumphant , the weapons of it are general , and there is none of the sonnes of men able to oppose its force , the unjust Infidel must believe it , or deny his essence , and the Atheist must subscribe upon perill of his being , for the Creator , or as they , nature it self gave it an imprimatur & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the eternal Being graved it on immortal soules , as Philo very excellently declares , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . It is essential , & so must be universal to the species of mankind ; and as Aristotle saith , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , what soever is natural , is immovable , and perpetually in the same manner energetical ; It constantly and continually commands obedience , and none but a monster , an Heteroclite in nature , as the Philosopher speaks {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , will dare to resist it ; but to our purpose .

There is not , I confesse , enough light in any c●eated reason to give a bright displaying of fate , nor is there vigour enough in any created eye to pierce into the marrow and pith , into the depth and secresie of the eternal decree ; yet can it discover such objects as are within its own sphere with a sufficient certainty . The actings of Providence are so fairly printed , and the letters of it so visible , and capital , that we may read them , though some perverse beings , unworthy the name of men , slight all its workings , upon this account , that they are rolling , and fluctuating ; who with the old Scepticks by a kind of strange hypocrisie , and in an unusual way of affectation , pretend to more ignorance than they have , nay than they are capable of , or with Socrates cry , Hoc tantum scire , se nihil scire ; He only knows this , that he knoweth nothing ; and with the Academicks {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . I cannot comprehend .

But let me tel such dubious , if not lazy , Gentlemen , that it is an error very derogatory to the plenitude and exuberancy of the divine actings , which stream out in a clear cognoscibility , and no lesse injurious to their own natural capacities , which were not made so streight and narrow-mouth'd , as not to receive those lessons that continually drop from Providence upon the world .

It is an unquestionable rule , Omne quod est , quando est , necesse est esse , a contingency , when 't is extra suas causas , when it is actually produced , having a determinatum esse , it may then also have a determinate cognoscibility ; for entity is the root and bottome of intelligibility ; a Common-wealth in its growth is uncertain , and the means whereby it shal acquire strength lie hid in the eternal decree , until by the working of Providence they are presented to publick view , and then we know how it attained to maturity ,

CHAP , III.

This Way confirmed by Reason , and Examples .

NOw this ordinary working of Providence hath so often shown it selfe in the adadvancement of States , that with a little industry we may track it , and by its leadings may conjecture how good a progress such or such a State shall have ; for matters in fact are as certain in being and reality , as demonstrations .

And this may be enlightned by a simile fetch 't from Vegetables , which we see thrive by the alternat help of heat and moisture , moderately and in their seasons shining , and showring down upon them ; yet either of these in excesse , much enfeebles , or totally destroys them : hence without a witch wil your countrey man foretel plenty or scarcity , and indeed all such effects as lurk in probable causes , that seem to promise very fairly , may be known also in an answerable , and proportionable manner , by strong , and shrewd conjectures : thus the Physician knows the disease , the Mariner forsees a storm , & the Shepherd provides for the security of his flock .

Thus by an intermingled influence of Peace and War , Nations have grown renowned , whereas , either alone depresses or extinguishes them ; and for this we can give good reason .

For Warre files off that rust that is apt to canker and eat into the bowels of States ; it opens the veins , purifies the bloud , and makes it lively , and generous ; it raiseth and quickneth the spirits , and makes the members active and prompt for the highest and noblest atchievments .

And Peace it fills the barns , is the Nurse of Trade , from whence grow the golden sinnews that strengthen the arms , and makes them able to wield their weapons in the time of war ; is the Patronesse of learning , the Mistresse of Art , the Parent of good and wholesome Laws ; needs then must that nation vigorously encrease , on which both these have a joynt and happy influence .

But if any should ask how it is possible to enjoy both ? let them go and see how one spring is made happy by both show'rs and Sun-shine ; nay they may be both at once , there may be a forein War , yet Peace at home , it may rain and shine , and that together .

Yet let the drums bellow too long , and people will eccho to them , and become brutish , savage and barbarous ; let war break in on all sides , and like a deluge it sweeps all before it , and if any thing be left , it is but mud and dirt .

Or let a long calm come what sloath , what luxury , what effeminatness and cowardice doth it create ? how doth it enervate the members , clog the spirits , cause the blood to putrifie , and corrupt , and beget that lazy and scurvy disease which makes the whole body to draw a faint , sickly , inglorious , yea , a noisom breath ?

Thus we see the standing waters to corrupt , and naturall bodies craz'd , and resolv'd to their first earth , as much by plurisies as consumptions , by surfeits as famine ; and soules as oft forced by a disease to take their flight , as a sword , and by an inward malady not seldomer than an outward enemie compell'd to quit their beloved mansions .

And as reason , so examples , and those in all ages , may be brought to back our assertions .

The Assyrian , Caldaean , and Persian Monarchies by arms got footing , and became powerfull , by a mixt peace , they grew into a form of government , & whilst these walked hand in hand , they continued both formidable , and lovely , and to use the Scripture expression , they were fair as the Moon , bright as the Sun , and terrible as an Army with Banners . This temperature of beauty and terror , order and strength , is the happy Crasis of a State ; these in their true proportions make up the perfect Symetry , and from these discords springs the sweetest harmony in State musick .

And now , when all their sayls were fill'd with the prosperous gales of fortune , and there was none but vail'd and stoopt unto them , on a sudden being becalm'd , an effeminate Sardanapalus , a drunken Belshazzar , and a luxurious Darius , put a period to their greatnesss ; so easie it is to tumble down hill .

Thus the Roman Monarchy fell to pieces , and became a prey to barbarous nations , yet out of its ashes arose a Phenix , a maiden Cōmon-wealth , which hath preserv'd her beauty as well as virginity for twelve hundred years without wrinckle or blemish , and hath so often foild the Ottoman forces , to whom the Grecian Empire became a prey with little difficulty ; so potent is vertue even in the least bodies , and of such advantage is situation , and bad neighbours too sometimes which will not suffer her antient vertue to be cankered , or eaten with rust .

Thus a few Fisher-Towns among the Batavers became a Common-wealth in despight of Spain , and Flanders to boot , and from poor distressed States are grown Hogen-Mogens with the help of England , for which they have since well rewarded us . But let them take heed lest their High and Mightinesses be not brought as low as their situation , being grown resty with their former little successes , Peace , and Plenty , and by their treacherous ingratitude made their best friend their enemy , to whom they are as much inferior in true valour , as they surpasse in Pride , Arrogancy , Trechery , and Cruelty .

Yea , to come home , how illustrious , and famous did this nation grow in the dayes of Queen Elizabeth ? What noble Acts ? What generous spirits did it bring forth ? What supplies did it afford the Netherlands ? What an help was it to France , and what a Scourge and terror to the usurping Spaniards ? whose Armado stiled Invincible it not onely sent home wel beaten , but with fire and sword took revenge in their Havens and on their Coasts ; and yet into how contemptible a condition it did relapse by a long sloath , and how it hath been undervalued , our own eyes can witnesse unto us , if we look a little back , even to the sadning of our friends , and rejoycing of our enemies .

Thus the best made Clocks by long being unwound up gather rust , and become unfit for the least motion .

And this that Politick Law-giver perceiving , gave it in command to the Spartans , not to wage war often with one and the same enemy ; which when Agesilaus one of their Kings had neglected to their losse , and his own smart , He was flouted , returning wounded , by Antalcidas , with , The Thebans have well rewarded thee , O King , whom , unwilling and ignorant , thou hast compeld and taught to conquer .

CHAP. IIII.

An Admonition to many amongst us .

WHat then may we think of some lately appearing amongst us , who neither minding their own good , not their masters businesse , have been bold in the sight of the sun to upbraid those in power with these latter wars , as fomented and raised for their lusts , and our pressure , which by the good hand of Providence hitherto have turned to our honour , and advantage , and it may be have been a means to prevent our ruin ; the common Enemy keeping us from quarrelling among our selves , and as it were binding up our hands from intestine slaughter : for so many and so great divisions there were amongst us , such animosities and heart-burnings in one party against the other , as in that unsetled estate we were in at first , In sua victrices vertentes viscera dextras , might have turned our weapons into our own bowels , had not heaven in mercy cut out work for us elsewhere , until we were a little ▪ better come to our selves What means then the bleatings , and lowings of these Cattel , which are driven like beasts to the slaughter ? for alas fond youths , though your noddles are not full enough to render you suspected of design , yet undoubtedly have you been set a going by some well practiz'd in the art of sedition , and whose concernments and inclinations prodigiously meet in that fatal point , to whom it may seem as natural to live in the fire of contention , as profitable to fish in troubled waters ; consider but the bottom , and you will abhor the broachers of this design , who under the pretence of crying down forein , would stir up a civill war ; and of advancing Peace , and Freedom , raise Rebellion and Confusion , which would inevitably ruin your Selves , Trades , and Countrey . Let not any of these flie Sinons make you break down your own walls , to bring in so fatal an Engine , a second Trojan-horse , which will powrforth armed Tyrants in the dead of night upon you , whose understandings they have charmd asleep with their false & counterfeit pretences . Timete Danaos et dona ferentes : You cannot be too mistrustfull of your old Enemy , of whom this design smels rank ; take heed , I say , you lose not your liberty in the noise you make for freedom , and whil'st you crowd out Authority , you bring not Tyranny in on pick-back ; which your enemies of themselves despair ever to accomplish .

Thus have I seen full-grown fruit which hath withstood the assaults of outward storms , rot with superfluity of innate moysture , and the double-armed nut resolv'd to dust by a worm bred in its own kernel .

Or what shall we say to a second sort , those sons of sloath , those dregs of a lazy and luxurious peace , who as if their souls lay in their bellies , find no content but in ease and riot ? whose whole note is , Where are those golden dayes we once had ? Where are our Court-revellings and Masques ? Where our Lord-Maiors Feasts and Shews , and all those joviall sports gone , in which England was wont to pride herself and triumph ? not a Wake , not a morrice-Dance now to be feen , are these the effects of a Parliament ? and is this that we have got by fighting ? Alas poor souls ! you dream't ( I 'le warrant ) a Parliament would have made the Thames flow Custard , and turn'd the pebbles on the shore into Garoway-Comfits ; have caused Bag-pudding to grow on every Bush , and each pond abound with beef and brewis ; have commanded the conduits to run Sack and Clarret , and the Rivers and Brooks Ale and strong Beer ; and welladay , your houses are not wall'd with Hasty Pudding , neither do Pigs ready roasted come and cry Come eat me ; Lubberland is as far off now as ever , and you deceived of all your goodly expectations ; but peace , put fingers out of neyes , and I will tell you what ; yea , what your Countrey , your Mammee ( if she be not ashamed to own you ) hath got ; she hath gained her freedom , and regain'd her reputation ; of a baffel'd , scorn'd , and despised Kingdom , she is become a victorious , dreadfull , and renowned Common-wealth ; she that was contemned by a Spain , cudgel'd by b France , brav'd by c Holland , affronted by d Irelād , & baffe'ld by e Scotla . hath made those with whom she hath grappell'd feel the force of her arms , and taught the rest to observe their due distance ; yea she hath done more in four years , than your Monarchs could do in four hundred ; having quell'd Ireland , subdued Scotland , cudgel'd Holland , and with a Navy of near two hundred sayl scoured her narrow seas , and swept her Enemies Coasts , notwithstanding her strugglings at home with such undutifull sons as your selves , who have layd all the stumbling-blocks in her way they either could or durst .

But your Purses pay for this you cry , I warrant you , and so they did for the Puppets and Pageants , the hobby-horses and bells , and all the rest of the Trumperies your souls so much delighted in ; as I conceive too you were wont to pay subsidies for your Charters , and your Petition of Right , which you hung by and gaz'd on with as much benefit to your selves then , as now on your Scotch Covenant ; as also Ship-mony , Knighthood-mony , Coat and Conduct-mony , and now and then you received a Privy-seal ; your Carts now and then did attend the Court , and your Oxen , Sheep , Horses , Hay , Straw , Oats , &c. were taken up at the Kings price , and that payd too , when you could get it ; there were slavish tenures , and a Court of Wards , a Star-Chamber , and an High-Commission Court with its appurtenances in each Diocesse ; Justices in Eire , and Forrest laws , &c. which cost you something ; but you will be wiser upon second thoughts , put on your considering caps than , for you know not what you may come too ; what though you are out of hopes of being Courtiers you may be Patriots , and instead of being slaves to flattery , become Patrones of liberty ; what though you cannot buy Knight-hoods , and Lordships , yet may you purchase never-dying honour to your names by faithfully serving your God , and Countrey . Act then vertuously , and let posterity find your names in the Van of good Common-wealths-men , among the first Ranks of the Assertors of Liberty . Which of you , were you to choose , would not rather be read in history a Brutus , than a Tarquin ; an Aristogiton , than a Pisistratus ; a Pelopidas , than an Archas ; a Timoleon , than a Dionysius ? whether doth the name of Lancaster , or Gaveston , Hereford , or Spencer , make the pleasinger found in English ears ? and which were accounted Martyrs , which Traitor , in the thoughts of your generous Ancestors ? and if all this will not prevail with you , if duty and honour appear small in your eyes , yet profit sure will do much ; it is the way to thrive ; for it is more than probable that the Common-wealth will survive its enemies , and there are certain symptomes of its welfare .

That Providence which hath hitherto brooded upon it , and hatcht it into this perfection , that hand of Omnipotency which hath given assured tokens of assistance from heaven , hath in text-letters written its fortune on its forehead , so that the least read in Physiognomy may spell it out . The Schoolmen observe , Divina voluntas , licet simpliciter libera sit ad extra , ex suppositione tamen unius actus liberi , potest necessitari ad alium . We shall not go so high , but this we shall say , that where God hath so visibly owned a nation , he will never draw back his hand unlesse upon some notorious provocation . Lift up your eyes then , Os homini sublime dedit , coelumque videre Jussit , & erectos ad sidera tollere vultus , which were given you to this end , and contemplate the works of your gracious Creator , it is your duty so to do , and he expects it at your hands ; be not rebels to nature , nor make frustrate the admirable frame of your creation , wch wil argue you not only ingrate , but worse than brutish , yea put you in the lower form , to the beasts that perish , for as the Heathen Satyrist , Sensum è coelesti demissum traximus arce , Cujus egent prona , & terram spectantia ; mundi Principio indulsit communis Conditor illis Tantùm animas , nobis animum quoque .

But lest there should be some so ignorant that they cannot , others so lazy that they will not take the pains to read this hand-writing from heaven , I will endeavour so plainly to set it before them , that Fronaque si spectent animalia , if they look but downwards , will they , nill they , they shal perceive it , unles they blindfold themselves , and wink out of design ; and for such Moles , let them enjoy their dark Caverns , and there delve and dig untill they have laid themselves as low as they desire , or deserve ; let their affected shades envelope them , and not the smallest star disturb their Cimmaerian enjoyments ; let the nights black Quiristers , Ravens and Scrich-Owls , sing Anthems and Requiems to their souls , and no sun arise to disturb the musick , and dissolve the lucky consort .

CHAP. V.

How England became a Common-wealth , and what may be expected from such a Beginning .

THe English Nation by a long and bloody civill War being awak't out of that sleep which had almost brought a Lethargy upon her , ( like an angry Lion rows'd and enrag'd with the smart of his wounds ) resolutely , and with a courage not unworthy the nobility of her Stock , sets upon the foe that had so gall'd her , and soon brought him under her feet ; then disdaining to wear the fetters of a conquered enemy , assumes the power God then , and Nature at first had invested her with , and assumes her pristine freedom .

Thus Bellona was the Midwife which brought England to bed of the Common-wealth , which was no sooner born , but she swadled her in Ensigns torn from her proudest foes , and adorned her cradle with Trophies of victory ! O sacred and happy birth ! what Triumphs attend thy youth , and what Lawrells shall encircle thy manly front ? Thou that hast strangled serpents in thy cradle , givest us hopes , that the seaven-headed Hydra shall fall by thee when thou hast attained thy full strength ; and who hast made it as it were thy sport to pull down petty Tyrants , wilt make it thy businesse to destroy the grand Impostor ; that as with thy fist thou hast given him a box on the ear , so with thy sword thou wilt divide his head from his shoulders ; For what lesse than a Triple Crown can attend thy Chariot , whose go-cart is lackied on by Crowns in couples ? for great , even for so great things sure hath Providence reserv'd thee , whom she hath so carefully tended in thy infancy ; for though she hath suffered thine enemies to rise against thee , yet so tender a regard hath she had of thy youth , that she put hooks as it were in their nostrils , and restrained them from uniting , whom single she knew thee able to grapple with ; so that their malice hath augmented thy glory , and by their endeavouring to ruin thee , they have encreased thy power , making themselves but Touchstones to convince the world of the purity of thy metal , and on their own shoulders advancing thee above an ordinary height , that the World might take notice of thy growth , and stature ; and as with thee , so hath she done with others , even with all all those whom she intended to advance ; examples of which , both divine , and humane histories abundantly offer to our veiw . Thus was it with Israel in their conquering the promised land , Sihon king of the Amorites first sets upon them , then Og king of Baashan came out against them , &c. thus we find it with divers others in other Authors , which to avoid prolixity I shall passe by , instancing in one and that so well known , that few , if any therebe , but have heard thereof , and that the Common-wealth of Rome , which from a small beginning grew up into so vast a body , that her Eagles-wings spread over the greatest part of the then known world .

CHAP. VI .

The beginning of the Common-wealth of Rome , and the causes of its growth .

THis City , or rather Town of Rome , being founded by Romulus , and inhabitants gathered together from divers places , was no sooner built , but it was threatned with ruin in its very infancy , and the best it could expect was but an ages duration ; for the greatest part of the inhabitants being single , all hope of issue was cut off , which onely could afford it a longer life : Wives thus wanting , and none to be obtained by consent , so contemptible were they in the eyes of their neighbours , they attempt what craft and force would do ; and their Plot succeeded to their minds ; for having proclaimed publick plays , and invited their neighbours , they suddenly provided themselves wives of the Sabine Virgins , which came with their Parents to be spectators .

Yet this remedy seemed as dangerous as the disease ; for the Sabines were a great and war-like nation , and a Colony of the Spartans , after whose manner they lived in Towns without walls , reputing themselves safe in their own valour , and the Romans could not but expect they would resent the affront . But see how fortune ( which we Christians truly tearm Providence ) gave them assistance , by giving let to the conjunction of their enemies , though of one nation , and alike interessed in the quarrell .

First , the Caeninenses come against them , whose King being slain by Romulus in fight hand to hand , and their Army defeated , were compelled to leave their old habitations , and go and dwell at Rome by the Conqueror , who by this means encreased his strength as well as reputation , and became the better able to deal with the rest .

This war done , the Fidenates , Crustimini and Antenates begin another , and run the same fortune , and likewise being incorporated with the Victors still encrease the Roman Stock .

The rest grown wise by these examples unite , and put the Romans to such a plunge , that it was easie to conjecture what have would have been the issue , had they taken this course at first ; but by the intercession of the women running in between the armies , a peace was made , and both Nations joyned in one , the City keeping its old name of Rome from Romulus , the people being called Quirites from the chief Tribe of the Sabines , the Roman and Sabine Kings jointly reigning .

Now could the wisest among the sons of mē have judged that a rape should have begot an union ? but there is an hand above disposes of things above our suppositions , which continued its favour till Rome grew of perfect strength . This was he that withdrew Porsenna , and changed his enmity into love , and admiration ; that restrained any warlike Marcian or Lucan , any Mulius , Silo , or Telesinus with the joint forces of Italy from falling upon her , untill she was able to bear the storm ; that out supplies off from Hannibal when he had almost born down all before him , and made the envy of his own Citizens instrumental to their own ruin ; that made Antiochus sit still until Philip was brought under , and Tigranes look on until Mithridates was beaten out of his kingdom , yea that provided work by the Sarmatians for Mithridates till the Marsian war was over ; that divided the Cimbri and Teutones so , that Marius when he had overthrown one party , had time to joyn with the other Consull to help destroy the other , and suffered not three hundred thousand fighting men in one body to attempt Italy ; and in like manner the slaves , and fencers , giving Crassus opportunity to defeat them , who had ranged Italy , and oft put the Roman Armies to rout ; that by a few Geese saved the Capitol , and caused the unjust banishment of Camillus to be a means to preserve Rome .

CHAP. VII .

A Parallel .

ANd hath not Providence in the same manner dealt with this Common-wealth ? which was no sooner established in England , but it was threatned from Ireland , where Dublin , Derry , and a few forces under Generall Monk were onely left us , two being besieged , and the third in an incapacity to afford them relief ; when things were thus desperate , God divided the Rebels , and made O Neal instrumental in the relief of Derry , neither could they be pieced untill Ormond was totally broke , and the other party under the Popish Bishop of Clogher , fought and routed .

The Irish cloud almost dissolved , a Scotch storm threatens us , which yet came not on so suddenly , but that we had time to provide shelter , ( Providence causing them to trifle away much time in their treaties , and other mockeries ) insomuch that the greatest part of it fell in their own Nation , the tayl only besprinkling some parts of this , where it totally vanished .

And here we can never sufficiently admire Gods goodnesse to this Common-wealth , who when the enemy had given our Army the slip , and left them so far behind them , suffered them not to march up to London , but to empound themselves at Worcester , and so over-ruled the hearts of this Nation , that notwithstanding the malice and hatred of many to the present Government , yet not any considerable person , or number , joyned with the enemy , even marching through the most discontented and disaffected Counties .

The North being cleared , the Dutch jealous of our encrease , who have found the sweetnesse of a State Government , endeavour to clip our wings , and to usurp our long held soveraignty of the seas , having undermined our Trading a long while before ; but they may put what they have got by it in their eyes without any danger , unlesse of making themselves weep , notwithstanding their treacherous and base attempt upon a small squadron with one of our Generals in the time of Ttreaty , and before denouncing a war , and that even upon our own coast ; whilst we besides the honour , and repute gained abroad , are grown more potent at sea in one year , than we had like to have been in many ages , had they let us been at quiet ; and even thus the Carthaginians compell'd the Romans to become Masters at sea , by their injuries provoking that stout nation to adventure a sea fight , though so ignorant , that the Consull taught them to row by sitting , and beating poles on the sand ; and truely little better sea-men were our Redcoats at first .

CHAP. VIII .

Of Providence , and Vertue , and the concurrence of second causes .

ANd sure now no Christian but will acknowledge a divine hand over-ruling in these actings for Englands preservation , which even the Heathen observ'd by their dim light , in Romes advancement .

Thus we find that ingenuous moralist Plutarch affirming , that though there hath been a great and continual war , and feud between Fortune and Vertue , yet it is probable , they made a truce , and united their forces for Romes assistance .

Again , as they report Venus passing over the River Eurotas laid aside her looking-glasse , attire , and girdle , and took a spear and a shield to accompany Lyeurgus ; so Fortune having deserted the Assyrians , and Persians , hovered over Macedon , suddenly shook off Alexander , view'd Egypt and Syria , seemingly advanc'd Carthage , at last past Tiber , laid aside her wings , and set up her residence in the Capitol .

And as He , so the Romans themselves were sensible of this divine aid , as the multitude of Temples dedicated to Fortune may demonstrate ; there was the Temple of Fortunae virilis : Fortunae muliebris : Fortunae primogeniae & obsequentis : Fortunae privatae & Viscatricis : Fortunae virginis : Fortunae bonae spei : Fortunae masculae : Fortis Fortunae , &c.

Yet did they not attribute all to Fortune , and neglect Vertue , of which they were as great admirers , and honourers , as they were adorers of the other ; and Plutarch gives it a due place : Rome was ( saith he ) conducted and encompassed with whole troops of Citizens , brandishing bloody weapons , enobled with scars received before , bedewed with blood and sweat , and leaning on half-broken Trophies , such as her Fabricii , Cimilli , Cincinnati , Fabii , Aemillii , Marcelli , Scipiones , &c.

And let us but consider , and we shall see that Providence works by instruments , and God expects the use of means ; we cannot suppose a victory without a fight ; lying still , and wishing will do nothing , D●i munerasua laboribus vendunt , it was not hid from the Heathen , that the active onely were to expect a blessing ; the hand of the diligent makes rich , and vertuous actions advance States and Persons to honour and dignity . For though scientia Dei , the knowledg of God be the Cause of things , yet being but the Remote cause it takes not away Contingency : God himself perceives that some things will evenire contingenter , for he doth not onely cognoscere res , sed ordinem et modum rerum , know things , but the order and manner how they shall come to passe ; He knows there are causae intermediae , which are impedibiles et defectibiles ( as the Schoolmen say ) and from the wavering of these Second causes the whole rise of Contingency flowes ; thus in a Syllogism , let the Major be Necessary , if the Minor be Contingent , the Conclusion will be so too ; though the First cause be certain , yet if there be obstructions in the Second , no man can assure himself what will be the effect ; though the spring of motion cannot fail , yet if the wheels break , the progresse will be very uncertain to all but God , who knows whether they will break or no ; He knows whether such a Nation will use the means or no ; whether it will improve his blessings , or abuse them ; whether it will imploy the Peace , Plenty , Wealth , Power , and Strength it hath received for his glory , and the common good , or for Pride , Luxury , and riot : so that we only are in the dark ; yet not altogether are we blind , but where we see Vertue on the throne in a Nation , there we may foretel a blessing to that people , and where Vice predominant , that its attendant Ruin is not far off ; and for this the before-mentioned Common-wealth of Rome affords us an example in both kinds ; which as it grew up by Vertue to an unparallel'd height , so by Vice was its strength broken , and its renown turned into shame , that Dalilah betraying this mighty Sampson into the hands of his enemies , who have fettered him , and pulled out his eyes : It will not therefore I suppose be a work unworthy our labour to take a veiw of those vertues , by which , that , as other Nations have become renowned , and set them for our example ; for though Heathens , they attained to a great height of morality , yea such an one as may put most that wear the stile of Christians to the blush .

CHAP. IX .

Of the Piety of the Romans , the Evill and Danger of Mock-thanksgivings .

ANd first let us behold their Piety , which is not onely the cheif , but the file-leader , and indeed the ground of all the rest ; this is that which bridles the most unruly , and strikes an aw where reason cannot persuade ; let this be taken away , and with it all fidelity , justice , purity vanish , yea humane society cannot subsist without it , as Cicero observes in his first Book de Nat. Deor.

Never did they begin any businesse without frequent supplications . Civitas religiosa in principiis maximè novornm bellorum , supplicationibus habitis , & obsecratione circa omnia pulvinaria facta , Ludos Jovi , donumqui vovere Consulem jussit . Livie dec . 4. l. 1. Supplicatio ▪ à Consulibus in triduum ex Senatus-consulto indicta est , obsecratique circa omnia pulvinaria Dii , quod bellum populus jussisset , id bene , ac foeliciter eviniret . Idem in eodem .

Never did they obtain a victory , or receive a deliverance , but publick thanksgivings were decreed , and those for one , three , or more dayes , according to the greatnesse of the benefit ; Magna victoria loetitiaque Romae fuit literis allatis , supplicatio in triduum decreta est , & 40. majores hostiae immiolari juss● . Livy . Thus when Hannibal was forced to leave Italy after sixteen years war , they no sooner heard of it , but they ordered solemn and publick thanks . Decretum ut quinque dies circa omnia pulvinaria supplicaretur , victimaeque majores immolarentur centum & viginti .

Never shall we find them mocking heaven , giving thanks for a victory , when they had received a losse . A practice so superlatively impious , that any lesse than an Atheist must tremble but to think on ; for what is this but to abuse God , that man may be deceived , making the divine power ( may it be spoken with reverence ) as it were a stalking-horse to drive the befool'd people into their nets ? What is this other than a profest Declaration that their sole confidence is in the arm of flesh , not caring how they undervalew Gods glory , so they may maintain their own reputation , how they provoke him , so they may but keep up the spirits of their own party ? Flectere si nequeunt superos Acheronta monebunt , Sith God hath forsaken them , they will try what the Devill will do ; sith Heaven refuses , they will try what help Hel will afford them ; poor wretches , not at all considering , that whilst they endeavour to rally , and patch together a poor , routed and broken party of frail men , they make omnipotency their foe , defying the Almighty himself in so publick a manner , that he is engaged by that which is most dear to him , his own glory , to revenge the affront ; It is evident then how good a match they are like to have of it . Neither doth their wickednesse stop here ; t is not against God only they sin , but men also ; they are not only Traytours against the Majesty of Heaven , but their trust on earth , betraying their own poor people which repose their confidence in them , by rendring them obstinate and proud upon hopes of false successe , which knew they but the truth , and their own weakness , might make their peace to the preservation of many of their lives , and much of their fortunes ; and drawing the blood and miseries of their neighbour-nations upon their own heads , falsely seduced to embarque with them in their ill-thriving quarrel , wherein unawares they often are opprest when they foolishly supposed all cock-sure .

Yet hath this impious and treacherous piece of policy been acted again and again in our eyes , with horrour and amazement may we speak it , even by those who would be thought Christians : yea may not this clothe many of the Oxford-thanksgiving dayes in red , and put our Dutch foes , if they have any ingenuity , to the blush , who not coutent by their emissaries abroad to abuse all Europe with brags and lyes , have of late ordered a day of Publick Thanksgiving at home to gull their own people into conceit of victory , not without a Piaculum , which may cost them dear before it be expiated . For he that is High and Mighty indeed , neither can be deceived , nor will be out-faced by any impudency whatsoever , and they had best consider whether they are able to engage with him too , whom they dare affront in the sight of Angels and Men .

Courage then brave Englishmen , you see what shifts your enemies are put to , you have beaten them out of their confidence in the rock of ages , and forced them to make lyes their refuge , a wretched defence , and such as cannot long protect thē ; behold what low-spirited foes you have to deal with , even such as dare not take notice of a losse ; alas how far short come these of the Roman Fortitude as well as Piety , whom you shall see according to that of their own Virgil , Tu ne cede malis , sed contrà audentior ito , so far from being basely dejected by losses , though comming one on the back of another , that their courage rather encreased , being prick't on with shame and a desire to regain their lost honour , which stil buoied them up when in greatest danger of sinking ? this is that true sober valour grounded on a right sense of honour , and due love to the publick , which needed neither gunpowder nor brand-wine to make them fight lustick ; this is that which rendred them victorious and triumphant , and which will enable , you if you imbrace it . But we shall have occasion to speak of this more hereafter ; let us return therfore to our generous Romans , whom we find ( I say ) so far from this impious mocking of Heaven ,

That on the contrary , upon the least sense or apprehension of their Gods displeasure , They sought by all humble and Publick addresses to pacifie and appease their incensed Dieties : for this we may see their frequent lustrations and deprecations , the first to purge and cleanse themselves , the second to avert and turn away their Gods anger . Horum Prodigiorum causa decemviri libris adire jussi , et novēdiale sacrum factum , & supplicatio indicta est , atque urbs lustrata . Liv. Dec. 4. l. 6.

Lastly , besieging an enemies City , they would invoke the Gods of that place , imploring their aid , and deprecating their anger , by inviting them to go with them to Rome with the promise of more magnificent Temples , and a more splendid adoration : so great a care had they not to provoke Heaven , and so fearfull were they to engage against it .

CHAP. X.

Piety and Valour not inconsistent ' Piety rewarded in Heathens , and Impiety punished .

ANd here by the way may be observed , that Piety and Valour are not inconsistent , and that Religion maketh not men Cowards . What Nation ever was more valiant , and what more religious than the Roman ? who were so strict in their divine worship , that they would choose rather to lay themselves open to their enemies arms , than by omitting the least part of it , to their Gods displeasure : an eminent example of which we have in that war of the Gauls which succeeded the first Punick , in which when Flaminius and Furius the Consuls were gone against the Enemy with great Forces , the Augurs having found that some things were omitted in their election , They were commanded by letters from the Senate to return presently and abjure their offices , which Letters Flaminius not opening until he had fought and routed the Enemy , and made a memorable invasion of their Countrey , though he returned crowned with victory , and laden with spoil , not one went out to meet him , nay he had much ado to obtain a Triumph , ( which was no sooner past , but both He and his Collegue were constrained to lay aside their Consulships ) because he seemed to have contemned & made slight of their holy Rites ; they esteeming it more conducing to the common safety that their Gods should be observed , than their Enemies overcome , and rather choosing to leave their Armies without Commanders , though in a war reputed so dangerous as that of the Gauls , in which their Priests were not exempted from bearing Arms , than omit the least Punctilio in their worship , so zealous and tender were they in matters concerning their Religion . Thus when they were besieged by the Gauls in the Capitol , and the day approached wherein their solemn Sacrifice was to be performed in Colle Quirinali , the Hill so called , rather than to omit their duty to Heaven , they ventured through the very midst of their Enemies Camp , and having performed their Rites , returned with safety , their Enemies either being amazed at the boldnesse of the Attempt , or mooved with respect to Religion , which present death could not deter them from performing .

And though their Religion were idolatrous , yet according to their light being zealous they reaped the reward of a temporal prosperity : which some among them despising , smarted for to the purpose , in their own ruin reaping the reward of their Impiety and contempt of Religion : Thus we shall see Crassus who slighting the Curses and Execrations of the Tribune Ateius , would make war upon the Parthians , where he lost his own and his sons life , with most of his Army , the poor remainder escaping by a dishonourable flight : and thus Pompey the great , who would , notwithstanding the intreaties and diswafions of the High-Priest , enter the Holy of Holies in the Temple of Jerusalem , in his comming out fell down , and never after prospered , but being overthrown by Caesar , and flying into Aegypt , lost his head , his body being left unburied on the sands : and though he were no Jew , yet being a Roman by Religion he was bound to reverence all Deities , as the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Temple of all the Gods at Rome may demonstrate .

Neither need we wonder to see even a superstitious and idolatrous worship in the Heathens who knew no better , rewarded with outward blessings : Sith whatsoever is lovely in Nature is acceptable even to God himself , for 't is a print of Himself , and He doth proportion some temporal rewards unto it ; the courage of Romulus , the devotion of Numa , the integrity of Fabritius , the temperance , and justice , and publick spiritednesse of the rest , had all some rewards scatter'd amongst them , and can we think their Piety had no share ? which is so agreeable to nature , and so deeply imprinted by it on mans heart , that man , even the stubbornest , and most unwilling otherwise to submit , yet will fall down and worship a Stock or Stone rather than be without a Deity , will devise a Religion rather than be without one ; but more of this in the next .

CHAP. XI .

Religion ingrafted in mans haart by Nature .

VVE hear the Philosopher thus reasoning , Do not the imperfect serve the more perfect , as the Elements mixt bodies , mixt bodies plants , plants living creatures , living creatures and all the rest man , nay hath not the soul a master like rule over the body , and the understanding an empire over the appetite , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and now when by nature it is thought convenient for the inferiour to serve the superiour , ought not man to judge it best for him to serve the most wise and good God ?

Cicero saith we cannot be just , unlesse we be religious , Fietas justitia quaedam est adversus deos , lib. 1. de nat. Deor.

Epictetus , if I were a Nightingale , I would do as a Nightingale , but being a man what shall I do ? I will praise God ; and that without ceasing .

Nay Epicurus himself though he taught that God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; neither did any thing himself , nor commanded others to do , yet affirmed that his nature was so excellent and glorious , that it alone was sufficient to allure a wiseman to adore him .

Could the Heathen grope thus far , and shall we that have the name to be Christians lagge behind them , could they perceive thus much by the glimmering light of nature , and shall we be blind in the glorious sun-shine of the Gospel ? for shame let us open our eyes , lest they rise in judgement , and condemn us , and it be more tollerable for them than us in that great day , when the Lord shall appear with thousands and ten thousands of Saints and Angels . Behold O England to be religious is the way to thrive , Godlinesse will be thy gain both here and hereafter .

CHAP. XII .

The Outward means to be used ; Ministers to be incouraged , and maintained ; the Christian Magistrates duty .

NOw that we may be so , we are to use all means God hath appointed for the obtaining the true knowledge of him , and his will , which is the ground of Religion ; for as our knowledge is true or false , so will our Religion be too ; and the ordinary means are the reading and hearing of the sacred Scriptures , for faith comes by hearing , and how shall we hear unlesse we are taught , and how shall we be taught without a Teacher ? In the first place therefore as we ought to have a holy esteem of his word , so ought we to have a reverent esteem of the faithfull and able dispencers of it , giving them all due incouragement and maintenance , that they may be the better enabled cheerfully to follow that work whereunto they are called , of winning souls unto Christ .

And this is a duty incumbent on the Christian Magistrate , who is to use all lawful means to promote Religion , and to restrain prophanesse , for he beareth not the sword in vain , but for terrour of evill doers , and encouragement of those that do well . And here let me not be mistaken , for though I believe it is their duty to punish those grand Traytours against the majesty of Heaven , blasphemers I mean , and all other publick disturbers of the civill peace and quiet of the nation ; yet on the otherside to force all men to submit to one form , or to be of such or such a general received opinion in every tittle , under penalty of Censures civil and ecclesiastical , I conceive a Tyranny as little to be suffered by the Magistrate , as it had been for Saul to have suffered Nahash the Ammonite to put out the right eyes of the Gilcadites , for indeed this were to put out both our eyes .

For it is God and none but God that can assure us of his own mind , though he do reveal his mind by a creature , there wil be some tremblings , and waverings in the soul , unlesse he doth withall satisfie the soul that such a creature doth communicate his mind truely and really as it is , so that ultimately the certainty is resolved into the voice of God , who is onely to rule his Church {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , by a determining and legislative power ; Men that are fitted by God are to guide and direct {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in way of subserviency to him , and by an explication of his mind , yet so that every one may judge of this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , by acts of their own understanding illuminated by the Spirit of God , for there are no Representatives in spirituals , men may represent the bodies of others in civil and temporal affairs , and thus a bodily obedience is due to a just authority , but there is none can alwayes represent the mind and judgement of another in the vitals and inwards of religion ; for as a late Bishop of our own , ad nudam praescriptionem , aut determinationem alterius sine lumine privati judicii nemo est qui credere potest etiamsi cupiat maximè ; No man let him desire it never so much can believe the bare determination of another unlesse his own judgement concur ; a truth that condemns the antichristian practices of the rest that were of that order , and Mirandula gives the reason of it , for says he , Nemo credit aliquid verum praecisè quia vult credere illud esse verum , non est enim in potentia hominis facere aliquid apparere intellectui suo verum , quando ipse voluerit : No man believes a thing because he will believe it , for it is not in the power of man to make a thing appear what he wil to his understanding ; and indeed , before there can be faith there must not only be a knowledg of the thing to be believed ; but an inclination also of the understanding to assent to it when known ; should we not judge that man a Tyrant that should command us to renounce our sense , to believe that to be white that we see to be black , to believe that to be sweeter than honey , that we taste to be bitterer than gaul ? what are those then that would force us to disclaim our understandings , and make us believe that to be true , wch we conceive or know to be false ? and yet what cruelty in this kind hath been practized by the Papists ? What by the Prelates ? What by some that succeeded them , and yet de-cryed it in them ? yea what by some of those who will cry out for Liberty of conscience too ?

CHAP. XIII .

Religion not to be made a stalking-Horse to Ambition , or Avarice .

IF any shall but question in the least , these mens jus divinum , presently they are Hereticks , Schismaticks , Sectaries , &c.

If any man shall not have the same whirligiggs in their pates as the other , or will not assent in an instant to what ever Chymaera their rambling fancies produce , let them be what they will , Parliament or City , Magistrates or private persons , Teachers or Hearers , presently pray them down , purge them , they are self-seekers , Tyrants , Enemies to the Saints , Antichristian , and Baals Priests , and what not , yea such as are to be destroyed .

Yet by yout leave furious Saint , you must excuse our diffidence of your tenents , yea and of your Saint-ship too , until we perceive more ground for thē , and find a better temper in you ; our Lord and Master I am sure hath given us ground to doubt you , and I hope the servant is not above the Lord , it will be best for us then to observe him , When his disciples would have had fire commanded from heaven , He tels them , ye know not what manner of Spirit you are of , for the Son of Man is not come to destroy souls but to save them ; we know who is Abaddon , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the Destroyer , and it is his badg to be spitting of fire ; why is it not as lawfull for us to question an opinion though it have your stamp and superscription upon it , as it was for the Bereans to bring even Apostolical words to the touch-stone ? Yet were they rewarded by Saint Paul with the title of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , more noble , an Epithite we canot find in your Catalogue . But you will say , they believed , they did indeed , but not hand over head , and so may we when we find the same Spirit bearing witnesse to your doctrine which did to the Apostles .

But through all your cantinglanguage we do discover your aimes , indeed out of the abundance of the heart your tongues tell us , you would be popular , great and powerfull , and injoy the fat things of the earth , these only belong to you and your tribe , you are to rule the Nations , to bind their kings in chains , and their nobles with fetters of iron ; the old itch of temporal Lordship is wretchedly broke out upon you , your hands are the hands of Esau , though your voice be the voice of Jacob , your practices are unchristian , though yout profession be sanctity ; Christ he promises to make his disciples fishers of men , but you fish for honour , worldly power , and riches for your followers , a bewitching bait to catch poor mortals : we read of the devil tempting our head with the kingdoms of the world , and the glory of them , but from whom have you Commission thus to tempt his members ? Who gave you authority to dispose of worldly powers ? Is your Masters kingdom of this world ? If it be , we must rank you with those antichristian usurpers , who arrogate to themselves a power above all that is called God : What more doth that man of Rome ? whom we find bestowing the kingdoms of the world on those that will bow down and worship him , but cursing , deposing , and turning out of office all that refuse to subscribe to his fopperies . Thus we see Mahomet not with this loadstone drawing men , but with his Sword conquering them , he drawes his Sword , bids them deliver up their Souls , and upon this condition he will spare their lives : Signailla quae Tyrannis et latronibus non desunt , what more do Tyrants and Thieves ? But sure the Christian Religion stands not in need of such helps , whose principles in themselves are attractive and magnetical , enamouring souls , and leading them captive in the silken bonds of love with the cords of a man .

CHAP. XIV . The benefit of Humane Learning , with an answer to some objections made against it .

ANother sort there is wriggled in amongst us , who even in print and pulpits publickly bray against learning , endeavouring to seduce people into a belief that humane learning as they call it , is in no measure to be tolerated in a Gospel-Teacher , most wretchedly wresting Scripture to apply those texts against preaching themselves to overthrow it ; a fallacie so base that they had need to cry up ignorance lest the cheat should be descried : as if learning and preaching themselves were termini convertibiles , the one necessarily implying the other ; whereas it is commonly quite contrary ; it is your Sciolist , your fellow that hath scarce wet his lips in that sacred fountain , who will be dabling and patching that he may be thought a Scholer , when as the most learned men , who are conscious of their own sufficiency , seldome or never , unless upon just , and necessary occasions make the least shew of it in their publick teaching . The truth of this is verified dayly in our eyes by the continual practice of many learned men amongst us . Where shall we find more powerfull plainness , than in the works of the learned Bolton , to omit the names of the rest , which are so well known to all ? thus shall we see your coward , the common Braggadochio , and those the greatest boasters who have the least in them ; for such being conscious off their own baseness , endeavour to make others believe them to be brave Fellows , which they know themselves not to be , and to make up in shew what they want in reality ; whereas your valiant man is still silent , and lets his acts speak for him , knowing according to the proverb , that Good Wine needs no Bush , and that worth will be taken notice of without proclaiming it at the Market Cross .

2. But the Apostles were poor Fishrmen , and the like , altogether unlearned , and therefore the Gospel Ministers ought to be so too . O Horrid , Jesuitical , nay Diabolical Sophistry ! We acknowledge that the only wise God in the carrying on of his great and glorious works usually makes use of such instruments , as seem despicable , and contemptible in the eyes of men , yea such as are altogether unable and unfit to hatch and carry on defigns of their own , the more to manifest that it is his work , and to shew his strength in their weakness , which , unless supported by Omnipotency , would sink under it , as also to leave the obstinate without excuse : but though these may seem weak , yet are they made mighty through the power of God that strengthens them , and are abundantly supplyed from above with what gifts and graces soever are necessary for them : Thus the Apostles being poor unlearned Fishermen , and the like , once called , and invested with the Apostleship , were endued from above , had the gift of Tongues , immediately were taught by the Holy Ghost : and who dares affirm them unlearned then ? or deny skill in the tongues necessary for the office of a Teacher , which God , who doth nothing in vain , by Miracle bestowed upon them ? And what now though they wanted acquired Learning , so they had it infused ? and God was pleased in that extraordinary time , in an extraordinary manner to endow them , must we therefore now neglect the ordinary means , and tempt God to work a Miracle to be able to answer a Gainsayer ? but let us but consider how faithful an handmaid learning hath been to religion ; how the Armor-bearer hath helped Jonathan to destroy the Philistimes ; how necessary it hath been to maintain Religion , and oppose Idolatry ; by the help of Learning have the Ministery of England been enabled to defend the truth , and oppose errour , to ward off , and put by the blowes and thrusts of their Antichristian adversaries , and to strike with the edge , and give them the true point , to the wounding & destroying of their superstitious tenents . Thus we see the learned Whitacre disarm their Goliah , confute their Bellarmine , foyl their chosen Champion , unwind the subtil Jesuite , trace him through all his Maeanders , meet him at every turn , beat him from outwork to out-work , from sconce to sconce , till he hath driven him out of all his strengths , and left him not a lurking hole to hide his head in ; when the most that we could expect from a Dean of Dunstable could be Bellarmine thou lyest , neither shewing sense or reason , but his say so . But it may be said , thank a good cause : yet may the best cause be spoiled by an evil mannaging , and the most bright and shining truths be obscured in a dark Lanthorn , yea let them be whiter than Snow , they may be sullied by dirty fingers , and more transparent than glass , yet may be cracked when clumsie fists shall come to handle them . This the Jesuites know , which hath been the cause of this strange attempt , for it is most plain by the poyson now vomited , that some of those Serpents are wriggled in amongst us ; they have tryed our weapons , and to their smart know the sharpness of them , no marvel then they endeavour to disarm us ; Learning hath kept them out , no wonder then they attempt to introduce ignorance the Mother , which could they effect , they are assured Popish Devotion the Daughter would not be long kept out .

Neither can this seem strange unto us , if we but consider their practice in the Lutheran Church , where it hath been usual with the Iesuites to seem to become Proselites , to heighten and continue the division between them and the Calvinists ; or what a late Author of our own , who seems not to be unacquainted of their practices , writes of them , The Jesuit reckons it in the number of his merits , if he may by any sinister wayes ruffle and disorder Heretical Kingdomes ( so he calls them ) encourage weak and unstable minds to slight Magistracy , irritate divisions , tumults , rebellions , absolve from oaths , and all sacred tyes ; so that its hard to find any tragical scene , or bloody theatre , into which the Jesuite hath not intruded , and been as busie as Davus in the Comedy , contributing in a very high measure to every fanatick insolence , justifying the old lemma of Loyola's picture , Cavete vobis principes : these are the firebrands of Europe , the forge , and bellows of Sedition , infernal Emissaries , the pests of the age , men that live as if huge sins would merit heaven by an antiperistasis . Concutiunt populos , vexant regna , solicitant bella , diruunt Ecclesias .

And it is for certain written from beyond the Seas , that the English Colleges are emptyed , and all those Emissaries sent abroad , whither , unless amongst ●s ?

CHAP. XV .

An answer to some objections against learning , in a book entituled , The Saints Guide .

ANd the same Author goes on , Nor is any nation without some turbulent spirits of its own , the dishonour of the gown , and pulpit , the shame , and sometimes ruin of their Countrey ; one of which hath late started this question , Whether or not all that much magnifyed natural reason ( which we think dignifieth us above , and distinguisheth us from Brutes ) and all that humane learning ( which we conceive exalts and rectifyeth reason ) be the fruit of the forbidden tree , and is a spurious and adventious faculty , which man wanted in his innocency , and was instilled into him by Satan in the fall ?

A quaery Satan himself might blush to put , and yet the Book stuffed with this and the like doctrine , is cloathed with the specious title of the Saints Guide ; the Wolf adorns himself with the Lambs skinne , the Fiend transforms himself into an Angel of light : it is not amisse to mark the phrase he reproaches learning in , then how he coucheth his doctrine , lastly his Divinity in these words , which man wanted in his innocency . Indeed the old Serpent told Eve that the fruit of the forbidden tree would encrease their Knowledge , but except him , and this Disciple of his , I never found any affirming that man wanted any thing in his Innocency : but suppose this diabolical doctrine true , if man wanted Learning before , he much more wāts it since the fall ; the Author of such stuff may well cry out against reason and Learning .

But to the question , That Reason was depraved and darkned by the fall , we allow , and that by the help of learning it is in some measure restored , we affirm , and so consequently that there had been no need of acquired learning had man stood , no more would there of repentance : but doth it follow therefore , that now vve are fallen , vve should not labour for repentance ? Let this fellow go and try whether he can perswade a man that is fallen into a pit not to endeavour to get out , because getting out is a fruit , and effect of his falling in . Truly such arguing is instilled by Satan , and such Sophistry is a bastardly faculty which ingenuity , much more innocency , is so far from wanting , that it abhors and detests it . The Fellow seems to be a Scholer , I shall ask him therefore one question . Is not reason the specifical difference of a man from a Beast ? and was man distinguished from a Beast by the fall , or the Creation ? Did the Devil or God make him a rational creature ? Behold then the horrid blasphemy couched in this query , which would insinuate the rational soul to be the product of the Devil ; if this be not a doctrine of Devils I know not what is .

Then for his Parenthesis , ( which we think dignifieth us above , and distinguisheth us from Brutes ) if Reason doth not , what doth ? shape cannot , for so one Beast differs from another : neither is it Grace , for then all but Beasts must have Grace : And for his other ( which we conceive exalts , and rectifies reason ) hath not learning exalted and rectified his reason so far as to enable him from such and such Premisses to draw such a and such a Conclusion , to frame his Syllogisms , to write and utter these words , positions , consectaries , quaeries , responsions , cognition , which his illiterate auditors and readers understand no more , than they do him and his drifts ? what but learning hath set his understanding above theirs , and enabled him to talk at a rate his ignorant followers onely can admire ? Behold then you misled wretches what a Guide you have got , who when all his Sophistry , and abuse of his own reason and learning , all his Logick and Syllogisms are unable to overthrow reason and learning , goes about by his queries to undermine them ; who , when all his impudency dares not affirm , and all his ability cannot prove , endeavors by way off doubt to instill his poison , upon hopes that you will swallow & take for granted whatever drops from him : what is it you admire in this Fellow , is it his railing against learning in others ? doth he not make use of it himself ? he disputes Syllogistically , he is frequent in division , abounds in subtill and sophistical distinctions , talks hard words , rattles out Latine , nay there is not one Arrow in his quiver but is feathered with feathers plucked from learnings wing , nor is he able to speak or write , or you to read or understand one syllable , word or sentence against Learning , but by its assistance . Could you have read , could you have wrote , could you have understood one word had you not been taught ? why these are degrees of learning ; awake and behold the cheat , which would make you enemies even to that image of God which is imprinted on you , level you with Brutes nay make you such : you see it is reason that distinguisheth a man from a Beast , it is learning that improves reason , be not afraid of being rational ; this Caytiff would deprive you of your humanity , that he might the easier destroy your Christianity ; rob you of your reason , to bob you of your religion : For if he be not a very Jesuite , yet is he the likest one that ever I met with ; if the tree may be judged by the fruits , his acts will a loud proclaim him a notorious juggler : and first behold how he cheats you in stating the question , for it is not whether by the help of humane learning a man may attain a saving knowledge to himself , whether he can save his own soul ; but whether he may not attain to such a knowledge as may enable him to hold out the way of Salvation unto others : and that a man may do this , not only too too frequent examples do make out , but the Apostle himself tells us in the 1 Cor. 9. 27. But I keep under my body , and keep it in subjection ; lest that by any means , when I have preached unto others , I my self should be a cast away ; a man may preach to others , and yet be himself a cast away : for this wretch dares not affirm that the Apostle inspired by the Spirit of God would suppose an impossibility : and the example of Iudas clearly shewes that a man may have an outward call to teach , and yet be a reprobate ; was not he one of the twelve that was sent to preach the Kingdome of God , and to heal the sick ? Luk. 9. 1 , 2. also the Apostle in the 2 Tim. 3. 5. speaks of some , having a form of Godliness , creeping into houses , leading captive silly women laden with infirmities : These Hypocrites by the help of learning and parts could pray as devoutly , talk as holily , wrest the Scriptures as dexterously , cogging the dy , making the word speak what they list , craftily applying it , having all the arts and methodes of consenage , even as he himself ; yet were they not taught of God ; it is cleer therfore that learning and parts perse ex propria natura can understand and so apprehend the mystery of the Gospel , as to hold it out so to others , that the hearers cannot discern by the teaching an Hypocrite from a true Believer , notwithstanding all his Positions . You may behold also how finely the holy text is wrested by him to no purpose in his following Arguments , for unless he prove that a man by the help of learning cannot attain to such a Knowledge as to be able to make an outward profession , he proves nothing .

And that this Sophistry is malicious , not ignorant , his answering two objections will fully clear .

Object . 1. That though humane learning be an enemy to the law of God while it is in an unsanctified heart , yet when the heart is truly turned to God , then it becomes a sanctifyed instrument , and a good hundmaid to Theology .

Solution . To this he answers , That though the heart be truly sanctified , in which humane learning doth inhere as in its subject , yet doth it not follow that learning it self is , no more than sin can be said to be sanctified , though the heart of a sinful man may be truly said to be sanctifyed : for acquired learning of it self , and of its own nature , is nothing else but sin , and therefore remains so still , and cannot be truly nor properly said to be sanctifyed , no more than sin . But if by being sanctified , they mean that the providential wisdome of God doth order it , or make use of it for the good of his people , I oppose it not , so that it be understood , that that good flowes not from the nature of acquired knowledge it self , but from the wisdome and goodness of the Spirit of God , who maketh all things work together for the benefit of those that love him , who are called according to his purpose , and so no more can properly in this respect be predicated of it than of sin it self , which in that case ( though not as an entity , for non entia ad modum entium concipiuntur ) is said also to work for the good of Gods Saints .

First to this we say , that the habit of sin is destroyed , there is a mortification of sin , as well as a vivification of grace , as Rom. 6. 2. How shall we that are dead to sin , live any longer therein ? and Ephes. 2. 1. You hath he quickned who were dead in trespasses and sins . Now the habit of learning is not in the least diminished , much less destroyed .

Secondly , That the whole man with all his endowments is sanctified , as 1 Thes. 5. 23 , 24. And the very God of peace sanctify you wholly , and I pray God your whole spirit , and soul , and body , be preserved blameless unto the comming of our Lord Jesus Christ . Faithful is he that calleth you , who also will do it . Now then , either learning must be sanctified , or something remains unsanctified .

Thirdly , That acquired learning , of it self , and of its own nature is not sin , for sin is a transgression of the Law , 1 Iohn 3. 4. verse , For sin is the transgression of the Law , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Now what Law forbiddeth learning ? where is it written Thou shalt not be learned ? and sure were learning either in it self sin , or left unsanctified in a sanctified heart , we should not find the ●●●stle Paul giving thanks for it in 1 Cor. 14. 18. I thank my God I speak with tongues more than you all : and the holy Ghost describing Apollos leaves him upon record to be an eloquent man {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the word usually is taken for a learned man ; and see what followes , He helped them much which believed , for he mightily convinced the Iewes , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which the learned Beza in his Annotations renders , Magna cum contentione , and he gives the reason of it , Vti volui hac perphrasi ut Graeci vocabuli emphasin servarem , quo significatur eloquentem hunc hominem omnes ( quod aiunt ) nervos revincendis Iudaeis contendisse , I have used this periphrasis , that I might preserve the emphasis of the Greek word , by ●●ich is signified that this eloquent man employed the utmost of his abilities to convince the Jews . Behold then what Divinity your Doctor teaches , who is not onely content to bely learning , but sanctification , making the holy Spirit work by halves ; and as he plaies the Knave here , so in the latter part he plaies the Fool , fighting with his own shadow , and keeping a coil about nothing , for the very objection , as he himself hath put it , asserts the good to flow from the sanctification of learning , not from its own nature , it makes it a handmaid , and so does he ; untill he comes to his Conclusion , which how true it is , as it sufficiently appears by what is said , yet will be more manifest if we consider learning in it self to be indifferent either good or evil , according as it is used or abused , now is sin so ? Suppose a man shall make the glory of God his onely end in his attaining learning , that thereby he may be better enabled to read , converse , dispute , and speak concerning the mysteries of Salvation ( for could he have written or spoken as he doth without it , unless by help of a miracle ? ) will he affirm this learning to be sin ? is the Physical act sinful , or doth the moral circumstance cloath it with good or evil ? Something more then may be predicated of learning than of sinne , which cannot be conceived in any other notion than of sin .

Object . 2. Again , if it be objected , that though learning be not effectual to the understanding of the mystery of the Gospel , yet it is prealent to the compleating of the literal and historical knowledge thereof : Take this here , that these objections are of his own cloathing , the terms are his own .

Solution . To this he answers . Though it may conduce to the gaining of literal , and historicall knowledge , yet this is not ad idem , because it profiteth nothing ; For truth it self bears record , It is the Spirit that quickneth , the flesh profitteth nothing ; and men are made able Ministers of the New Testament , not of the Letter , but of the Spirit ; For the letter killeth , but the Spirit giveth life . So that all literal and historical knowledge gained by mans power , is but like the principle from whence it slowed , fleshly , earthly , deadly , and destructive .

To this we say , that what he saith here against learning , may as well be said against reading , teaching , and hearing , there must be fit and outward Organs , there must be eyes , a tongue , and eares , and these must have a body to subsist ; is all reading , hearing , and teaching therefore like the principle from whence they flow , fleshly , earthly , deadly , and destructive ? Behold then whether these Scriptures are wrested or no ? do you think they are to be understood to condemn all outward means , or onely to shew that outward means without the inward assistance and operation of the Spirit cooperating with them were unable to beget saving grace in a soul ? do you conceive the Spirit of God in them disallowes all reading , teaching , hearing , or only forbid to put such a confidence in them as to esteem them able in themselves to confer eternal life upon us ? Besides , i that place in the Corinths , the letter signifies the Law , of which Moses was a Minister , the Spirit the Gospell , which Christ brought and delivered to his Apostles and Ministers ; for look but into the chapter and you shall see the scope of the Apostle is to advance the Ministery of the Gospel above the Ministery of the Law : was not this rightly applied then against learning ? can you imagine he himself can th●●k them to mean what he puts upon them ? but I leave him , and so I hope will you ; yet I could wish some able pen would take him task , and 〈…〉 the Impostor .

CHAP. XVI .

The abuse of Learning no argument against the use of it .

But as this fellow cries down , so are there others which too much cry up learning , who will entail the ●ift of teaching upon it , and allow none to teach but an Vniversity Graduate ; which is no other than put bounds to God , to limit the holy Spirit , hither and no farther shalt thou go ; but because these men idolize it , must we execrate and abhor it ? because the Persians adored the Sun , must we Christians refuse the comfort of its light and heat ? in thus doing we run as far out of the way on the one hand , as they do on the other .

Let them consider how many under the light of the Gospel furnish'd with the helps of humane learning are strangely unacquainted with the knowledg of Christ crucified ; a plain experienced Christian ( notwithstanding their Auxiliary forces ) only by the help of a Bible , will put a whole Army to flight ; Surgunt indocti et rapiunt coelum , when they in the mean time do but , as he speaks , ornare Diabolum ; they become learned spoiles , Sapienter descendunt in infernum , they go cunningly to Hell . And then on the other side let not us be so silly and malicious as to put the fault in learning , whereas there is no greater vicinity than between truth and goodness ; heaven is full of knowledge , as it is of holiness ; and it is brimfull of both : if some will not make a right use , or will abuse their learning , must learning suffer ? can there be a more gross abuse than , as , Isocrates speaks , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to lay the blame on the thing , not the man ? some men with weapons commit murders and outrages , shall not others therefore have any for their own necessary and just defence ? some make themselves drunk , may not others therefore drink to maintain life , and to comfort and chear the heart ? Noah was drunk with wine , shall not Timothy therefore drink a little for his stomachs sake , and his often infirmities ? 1 Tim. 5. 23. a subtil Jesuiticall Knave wrests Scripture , may not a Minister of the Gospel therefore quote it ? The first abuses his learning to pervert , and destroy , shall not the second make use of his to instruct , and edifie ? Upon this account all things might be condemned , even profession it self , and all religious duties , which have been by some abused , and prophaned .

CHAP. XVII .

The Mischief of Ignorance .

THese things thus weighed , will not the improvement of nature beautified & adorned with supernatural grace make men more serviceable , and instrumental for Gods glory ? when the strength of learning , and the power of Godliness unite and concentricate their forces , will they not make up the finest and purest complexion , the soundest and bravest constitution , like a sparkling and vigorous soul , quickning and informing a beautiful body ? can Religion desire to shine with greater gloss and lustre , can it desire to ride among men in greater pomp and solemnity , in a more tryumphant Charriot than in a soul of vast intellectualls ? let us but consider our poor ignorant and unlearned Ancestors , with yellings , and howlings , with the horrid noise of brazen and copper pans and bazons hammered on and beaten , endeavouring to help the Moon in the ecclipse , whom they thought they did great service to ; and whence proceeded this but from ignorance of the natural cause ? what prayers , what sacrifices did an ecclipse of the Sun produce ? all presently supposing he hid his face for anger , as the Poets report he did at Atreus his banquet , — Verterit cursus licet sibi ipse Titan , obvium ducens iter , tenebrisque facinus obruit tetrum novis , nox missa ab ort u tempore alieno gravis . Seneca , Thyestes , and they in danger of an eternal night , and not only be , as one speaks notably of the Suns adorers , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , without their God by night , but for ever : and indeed what advantage did the Devill make of ignorance in the time of Popery ? What a quarter did he keep with his Hobgoblins , and Fairies ? O , darkness is his delight in the understanding as well as in the air , and doth it not lay men more open to his temptations ? what a tryumph would the Prince of darkness lead could he get us all into his livery ? This Plutarch an heathen could perceive , Knowledge , saith he , frees men from that superstition , which frights , disturbs , and entangles with sinister conceits of the Deity , others , who are ignorant of the natural causes of things , and in its place induces a secure piety , and holy confidence in the Divine power ; and he instances in the head of a Ram with one horn growing in the midst of the front brought to Pericles , which when the Southsayers converted to an Omen , Anaxagoras the Philosopher dissecting the scull shewed it empty on the sides , and the brains lying in the midst in an oval form just where the horn took root , cleerly convincing them of the natural cause .

Let us consider how a poor Bishop was degraded by a whole Council , and the Popes infallible Worship too boot , for writing and maintaining that there were Antipodes , people inhabiting the other side of the Worldly Globe , a thing known to every ship-boy in Wapping : and what will nothign serve our turns but a herd of such Teachers ? a drove of such Doctors that may bring us in one age to a degree above bleating to be as far from understanding , as they from being able to speak sense ? when a Dutch Sophister with this doughty fallacy , The Scripture commands us to reverence and obey our Elders , but the Dutch State is the elder State , therefore the Scripture commands the English State to reverence and obey the Dutch ; Or , Asses have eares , Englishmen have eares , therefore Englishmen are Asses , shall puzzle our whole nation , and none be able to answer him , unless by down-right telling him he lyes , & so instead of confuting , confirm him in his wild assertions .

Lastly , Let us consider with what impatience we would hear a man that went about to perswade us to burn our ships , break our Guns , destroy all our Arms and Weapons , and lay our selves naked to the invasion and rapine of any forein enemy ; and shall we not with the same disdain and abhorrency behold these pedling Truckers under Satan , who would disarm our souls , prostitute our understandings to the lust of every subtill Sophister , make us like to the Horse and Mule which want understanding , ready to take the Bit into our mouths to be rid by each deceiver , and to crowch down under the burdens which every sly and cunning Knave shall please to load us with ? do we so much detest the slavery of our bodies , and shall we not abhor to see our souls led captive , our understandings drawn in shackles after the triumphant Chariot of every Impostor ? our Lord and Savior teaches us , that though a man both strong and armed keep the house , yet if a stronger than he come , he will enter and take possession ; these Imps of the Destroyer suggest , that the Lame and Blind are only fit Garrison Souldiers for the strong holds of the New Jerusalem , as if Religion were the Capitol that onely Geese must defend ; alas , had there not been a Manlius and other valiant and armed Romans , the Gauls could not have been kept out by their cackling . Thus much for learning , as it is useful in religion , what advantage it is of to the Civil State shall be discoursed of hereafter in its proper place .

CHAP. XVIII .

Of Moral vertue in general .

BEfore we proceed further , it will not be amiss to consider Moral vertue in the general , as of good conducement to our better understanding of the particular vertues which follow in order to be treated of in our subsequent discourse , and to our easier attaining and imbracing them in our future practice .

And first of the Name ; the Greeks according to some denominated it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , from Mars their God of War , because in War the efficacy of vertue seemed most perspicuous . Others fetch its derivation {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , from choosing , because vertue is above all things to be chosen . The Latines called it virtus a vir which antiently was solie applyed to a valiant man ; thus Cicero in offic. Nomen virtutis , inquit , antiquitus solius fuit fortitudinis , Vertue , saith he , was the badge heretofore onely of Fortitude . But since experience teaching that man was not only to strive with man , to combate the Common enemy , but also with his own disorderly affections easily misled by the allurements of riches , delights , and preferment , it became the tryumphant Ornament of those that were victorious over themselves and these temptations , which indeed is the more noble conquest , and most manly , as performed by the force of reason , the weapon only man can use . Lastly there are some , who not unpleasantly alluding will have it tearmed virtus , quasi viri artus , as it were the joints and lineaments of the mind .

Now , as the name hath been diversly derived , so hath the Thing been variously applyed .

As first , to signify in general the power and perfection of any thing , hence we often meet with these and the like phrases in English , By vertue of Gods power , wisdome , omniscience ; by vertue of the Soul , of the Heavens , of the Elements , of such or such a plant , mineral , or living creature .

Secondly , to denote promiscuously all habits as well infused as acquired , thus we say by vertue of Grace , faith , &c.

Thirdly , it is taken for a natural inclination or disposition : thus Aristotle in 6 Ethic. cap. ult. we possess vertue by nature , and by nature we are temperate and valiant . Lastly , it is most properly taken for an habit of the mind , acquired by use and frequent exercise , and thus we are to accept it as an habit ruling the will and appetite of man , and conforming and composing his manners for the help and ornament of humane society .

And now having viewed it in the gross , let us a little descend to take it in pieces , wherby the true nature of it will be more plainly understood . The nus is an habit , and we prove its lineage by its Coat Armour . Plutarch de virtut . moral . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . There are , saith he , three things in the mind , the faculty , the affection , and the habit ; the faculty is the principle and matter of the affection ; the affection is a certain motion of the faculty : but the habit is the strength and conformity of the faculty gotten by custome . Now vertue being to be reduced under one of these heads , we must examin to which it doth conform it self . By vertue men are accounted good , as by vice bad ; but by the faculties which are natural and bear themselves in an indifferent posture to this or that ; and by the affections by which we are only moved , and become not , neither are accounted such or such , we can neither be termed good or bad ; it remains then that the habit gives the denomination , and that vertue is an habit , and so Aristotle l. 2. ethike. . cap. 6. defines it to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} .

The difference must be fetched from the matter and form ; now the matter is the subject and object , for no other ▪ matter can be attributed to Accidents ; the subject is the will and appetite , the internal object , are the affections , and actions springing from those affections ; the external objects are the persons toward which , and the things in which vertue is exercised . The form is a Mediocrity or mean to be observed in all our affections and actions which exces renders violent , defect lame and imperfect .

Now vertue consists in indivisibili medio , in an individual mediocrity ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . for there is but one path leads to vertue , but to vice many . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} For Good is single , evill of many shapes ; yet is this indivisibility not to be taken in a Mathematical , but a Moral construction , which admits of some Latitude , for its the prudent admonition of some eminent Moralists , Parum deflectere à medio in excedendo , vel deficiendo , non est vitium semper existimandum ; cum medii quaedam sit latitudo , intra quamse continentes bene agunt , a small declining from the mean either on the right or left is not alwaies to be accounted vice , sith there is a certain latitude in mediocritie , within the limits of which , men containing themselves act well . Thus a valiant man by the smart and sight of his wounds may be transported with anger and thirst of revenge , yet it being in the lawfull and just defence of himself and Countrey , a resolute and eager charge will be no excess from true fortitude , and for the other extreme we have a noble example in the Roman Consul Catulus , who when he could not perswade the greatest part of his Army to abide in their Camp , being terrified with the approach of the Cimbrians , commanded the Eagle , the Roman Standart , to be advanced , and marcht away himself in the head of them , that they might appear rather to follow than desert their General . Here he forsook his Camp , and those resolute Souldiers that staid to defend it , for fear lest the body of his Army who would go should be utterly disheartned , and being publickly branded with deserting the Consul , might set light by their fame already blasted , and so the Commonwealth then threatned might be greatly endangered by the loss of such an Army , which would either have disbanded , or fought untowardly .

And to come closer , vertue is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , an absolute calm without the least perturbation , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a Symmetry of the affections regulated by measure , squared by the golden rule of Mediocrity .

And as there is a latiude to be considered , so is the proportion which is Geometrical , not Arithmetical ; it is medium rationis , non rei : for vertue doth not equally differ from its extremes , as six doth from two and ten , as for example , Liberality comes nearer to prodigality than covetousness .

Yet the attaining this mediocrity being a thing of the greatest difficulty , for as it is easie to be angry , so is it hard to be angry with these necessary circumstances , with whom , how far , when , wherefore , and in what manner we ought , it will much avail us to take these helps , laid down by all or the most experienced Moralists .

First , let us endeavour to shun that extreme which seems most contrary to vertue ; yet here must be care taken lest by endeavouring to avoid one we run into the other extremity according to that ,

Dum vitant stulti vitia in contraria currunt .

And , Incidit in Scyllam cupiens vitare Charybdim .

Thus as the Nymph Calypso instructs Vlisses being to sail between Scylla and Charybdis , two dangerous rocks in the Sicilian Sea , rather to avoid Charybdis as the more dangerous , but yet still to have an eye to Scylla : Homer 12. Odyss. So we must avoid that extreme which is most opposit to vertue as more destructive , yet with care of the other too : Superstition is liker Piety than Atheism , we had better therefore be a little too tender , than to make no scruple , a little too formal , than openly prophane , here the excess is less contrary ; but here again the defect , for abstemionsness altogether to forbear wine is more like Temperance then drunkennes , and this our Reason will instruct us to judge of . Yet the Prudent perswade for the most part to avoid the excess , as of more difficulty to be shaken off : and indeed it would be more facile to bring an abstemious person to a moderate use of Wine for his health sake , than to disswade a drunkard from his tipple though his health , nay life lay at stake ; and of this opinion is Cicero in I ▪ de Orat Suus cuique modus est , inquit , tamen magis offendit nimium , quam parum . There is a measure to be had in every thing , saith he , yet excess is the greater offender of the two : and where we find one voluntarily starving himself , we shall meet with thousands destroyed by surfetting .

Secondly , Let us strive to avoid that extreme which we are most enclined to by our natural Temper ; as if we are covetously enclind , let us endeavour rather to be a little too profuse , and so by degrees we may become liberal . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . This Aristotle illustrates by an apt simile of streightning a stick : for he that will make a stick streight must do it by bending it to the contrary side .

Thirdly , we must in every action be very suspicious of that which seems to entice with the alluring bait of pleasure , and this Aristotle confirms by an argument drawn from the pernicious effect of pleasure . And thus Cicero in Catone . Impedit consilium volupt as rationi inimica et mentis oculos perstringit . Pleasure , saith he , that foe to reason , lays a bar in judgements way , and dazzles the eye of the understanding : And again in 2. lib. offic. Voluptates blandissimae dominae saepe majores partes animae à virtute detorquent ; Those flattering Mistresses , Pleasures , do often enveagle and draw the nobler parts of the soul from the practise of vertue , and Seneca in Epist. 28. Quis Hostis in quenquam ita contumeliosus fuit , quam in quosdam voluptates suae ? No professed enemy hath been so injurious and spitefull , hath wrought a man so much disgrace , as their own pleasures , their bosom delights have done too many , one Dalilah hath been more powerful to captivate a Sampson , than all the Lords , than all the thousands among the Philistimes .

And as a help we shall adde this , That proposing the most sublime , and heroical Patterns of vertue for our imitation , we shall the less square our actions by the crooked and deceitful rule of Pleasure .

He that shall make Cicero his example shall never become a Cataline : nor shall the admirer of a studious and contemplative Athenian , of a couragious and active Lacaedemonian , incur the infamy and effeminacie of a delicate Sybarite , or a dissolved Persian : thus when the glory of Miltiades once disturbed the sleep of Themistocles , when his victory at Marathon had made a conquest also over the others debauchery at Athens ; you see how soon he broke those silken cords of pleasure , wherein he was noos'd , and the sense of honour having set an edge upon his affections , he soon cut that Gordion knot , whereby he became first victorious over himself , and after over Asia ; I mean the numerous Persian with the strength of Asia then invading Greece , and of a dissolute young man , became the most famous Captain in his time Greece could boast of ; of such efficacy is a noble example . Whereas on the contrary , as Cicero in Laelio , Nihilaltum , nihil magnificum , nihil divinum suscipere possunt , qui suas cogitationes abjecerunt in rem humilem et abjectam . The latter phrase is very emphatical ; he that trifles away his thoughts in a low , and abject contemplation , shall never come to be fit for any high , any noble , any heroick undertaking . Thus the muck worm that pores upon the ground continually will never arrive to the liberal science of Astronomy ; and we cannot but suppose that he shall shoot neerer Heaven who takes his aim at a star , than he that levels at a Gloworm .

The efficient cause of vertue is custome ; which is the genuine Parent of an habit ; thus when we see a man wallow in vice , we say he is habituated to it , yet have there been some who have endeavoured to alter this Pedegree , and to engraft this excellent Cien on another stock .

Gallen a Physician , would bring it under his cure , and place it within the verge of his art , and could he do it , it would be no smal addition to his calling , both in respect of honour , and profit ; which would abound in admirers , and never want patients : how necessary would the Physician be to the Body Politick as well as natural , could he rectify and purge the manners , as well as the humours , and not only help men to live , but to live well ? O the sacred power of that Physick , which could purge out vice , and be a cordiall to vertue ! thou hast a fragrancy beyond the ointment of the Apothecary ; whose shop alas cannot be the cradle of vertue , neither can all his compounds compose the affections , all his distillations instill vertue , all his essences and spirits quicken that noble heat in the soul , it is beyond the power of Chymistry to extract this habit , or to resolve corrupted nature into its first principle of purity . Shew me that Doctor that can by his Physiek make the cholerike man meek , the Coward , valiant , or the corrupt , Just ; and let him enjoy the deity of Aesculapius , and his ruined Shrines be repaired for his service . I confess they can make the Miser open his fist , and scatter his Angells , when he is terrifyed with the dreadful apparition of death . This wretch , contrary to all others , who hold fastest when in danger of drowning , unclutching his gripe when he is sinking into the grave , and parting with his Mammon , his beloved Deity so long adored by him , when the Devil appears ready to ceize him . But this is but like the Cowards winking and laying about him when there is no remedy but fight or dy , like Damaetas in the noble and ingenuous Sydney , who when the Sea would let him run no further , turnd , & had the hap to have his adversary cry quarter first ; and the one is as far from being liberal , as the other valiant .

Thus it seems , making for his profession , Gallen attempts to cry up his own Diana , and on Nature beget a Sire for vertue , for he will have it spring from a Temperament of the Body ; but though this may encline , yet doth it not necessarily draw men to vertue .

1. For we often see manners changed , the temperament remaining the same , as in the example of Themistocles ; and the temper changed , the manners continuing , for in the life of Marius we read , that though he was both old , gross , and corpulent , yet did he daily in publick exercise himself in arms among the young men , endeavoring to make his body active and nimble whether nature would or no : yea so fiery and young was his ambition that the I hill froast of age which had made his head hoary could not nip it , and such a thirst after honour burned within him , that six Consulships adorn'd with the most-splendid tryumphs could not quench it , but his aspiring soul would have drawn his unweldie body craz'd with age , and loaden with honour , after it into Pontus , whether he eagerly sought to be sent Commander in chief against Mithridates ; yea upon his death bed when he was light headed , fancying he was warring against Mithridates , he would often use such postures , and motions of the body , as became a General , backed with a loud , and military clamour : Alas poor man ! as if one sprig of Laurel could have given thee content , which in a whole Grove thou couldst not find , though springing from thine own conquests .

2. Again the temper is not in our power , manners are , for if they were not , to what purpose would deliberation , counsel , exhortation , praise , reproof , laws , rewards , punishments be ? it is evident then that the Temperament is not the proximate and chief cause of vertue .

Secondly , And as Gallen , so the Stoicks make Nature the cause of vertue , which they hold born with man , but vice contrary to Nature and acquired by evil custom . So that they themselves will have custome the cause of the acquired habit of vice , which grants our Tenent , for having proved vertue to be a habit acquired , not an innate faculty , it must be the product of custome . Besides , whatever is natural is immoveable , but manners are mutable , as in the before recited example of Themistocles , and how often have our eyes seen young men of very promising beginnings debauched by evil company , to fall from that bright Orb of vertue , in which had they been placed by nature they would have been fixed stars ?

Thirdly , Some there are that ascribe vertues original to education , and breeding , and indeed this is very much conducing to beget the first acts of vertue , and to put youth in the right road to come to it , but it is not of force to creat the habit : for how many do we behold excellently initiated in this sacred mystery by a good Tutorage , which when they come to have the reigns layd in their necks , gallop down hill , and break the neck of all those goodly expectations ? for the best instilled precepts though they may sometimes check , yet are they not of force to stop the carreer of the headstrong affections , and many are there , who can give good counsel to others , which they cannot or will not follow themselves . But let me not be misunderstood , for though we do not allow education to be the proximate and adaequate , yet shall we not deny it to be a remote cause , which by entering men in vertues path , which gon on in will bring to the habit , may be said to lay the foundation to this glorious Fabrick . And thus though we cannot in justice conferre the Crown as to have reached the Goal , yet let it carry the prize for the first start ; though we must deny it the tryumph due to an absolute victory , yet shall we put the murall Crown on its head , for having first mounted the Wall , and first erected vertues Ensign upon the Battlements . Let it then not be neglected , but of all receive its due esteem , as the most excellent Trayner up of youth , the most noble File-leader , who well followed conducts to victory , that happy victory which will render us invincible , place us above the reach of any enemy , carry us out of Fortunes gun-shot .

Now the rest enjoying what is their own , let us give Custom its due , which is to be the efficient cause of vertue , enabling men by an often repetition of such or such a vertuous action , to a ready and unperturbed performing it upon occasion ; for to descend a little in a simile , how come your Artificers to become excellent , unless by often practice , or your Souldier to be expert , but by exercise ? and it is a maxim amongst military men , that a man never so well versed in speculation , who hath all the arts and stratagems of the most renowned Captains at his fingers ends , yet at the first skirmish will be to seek ; and can we think the repugnancies within are less disturbing than enemies without , and require not a mind as well experienced to resist and quell them ? To sum up all the Etymon of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Moral , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , derived from the word which signifieth custome , may confirm us that it hath its original from the thing from whose name it derives its denomination . For it would be no more a Soloecism in speech to call the Son of Van Trump an English man , than that moral or customary vertue , which is sprung from the loins of Temperament , Nature or Education .

But now to prescribe a set number , to tell how many acts go to the making up an habit , is impossible ; for 1. fewer or more are requisite , accordingly as the mind is less or more enclin'd to vertue . 2. Some acts are more powerful , others less valid . 3. Attention makes large amends for number , whose worth , by way of exchange , may viewith hundreds , and , when put in the scale , far outweigh them . Neither let any of us fear to overdo , to act vertuously too often .

The external causes of vertue are the examples of others , as in the before-named example of Miltiades and Themistocles ; and rewards and punishments , as we shall shew more fully in their proper-place .

The end of vertue , is bonum civile , the common good , the general interest of mankind , and this must needs be lovely in all our eyes , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , saith the Philosopher , it is honourable to do good to one , to a nation heroical ; it is neer of kin to divinity for a man to be able to contribute towards the welfare of his whole species : and Magistrates , men in publick place , of whom it is spoken , I have said ye are Gods , are placed by God for the common good ; those that are set to rule , like the Sun should be full of light , and heat , visible in example , and powerful influence .

CHAP. XIX .

Of Probity , and the practice of it among the Romans .

THe external object , as it relates to the Persons towards whom vertue bends its eie , delivers it Janus-like , looking forward by Piety upon God , backward by Probity upon man , providing a well-being both for Soul and body , and directing us for the benefit of our selves and others .

Of the first , Piety , we have aready spoken , the other , Probity , is therefore that which remains for the subject of our persent discourse , and this meets us well accompanyed , noblie followed , as having all those vertues in her train , which are necessary to enable us in performing our duties as we stand in all relations . For its denomination , we find it termed by the Greeks {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and by the Latines Honestas , from honos honour ; so ingenuously provident were the Antients that it might not be so much as mentioned without its due , honour . And indeed it is the very abstract of the other vertues ; it is the ci●cle from whence those noble lines are drawn , and the center in which they meet ; it is the salt that seasons them , and the soul that informs them , that bestowes their glorious being . Without this , Prudence would be but cunning . Justice , in execution , but a more specious and reserved kind of revenge ; in distribution , but a keeping of credit to maintain our trade ; in rewarding , but a bribery to gain affection , and encrease our dependancies . Fortitude , but a brutish audacity , and daring rashness to render our selves terrible , and gain Domination . Temperance , but a kind of senslesnes and stupidity , a Stoical piece of tyranny over our bodies .

Hence grew its esteem among the Moralists , which generally make the other vertues spring from the pregnant womb of Probitie ; and hence came it to be honored among the Romans , which they beheld blessed with so glorious and numerous a progeny , attended by so beautifull a company of Daughters .

This was it set Numa on the Throne , and made them with one consent call him from a private Country life to govern Rome , passing by the most noble among both Romans and Sabines . It was this fetched Serranus from the Plough , and adorned him with the absolute & uncontrollable power of Dictator . This encouraged them to elect Cato to be Censor , and pass by the noblest Competitors , when instead of courting the people , he seemed to threaten them , proclaming , that by choosing him and Valerius Flaccus , whom they also made his Collegue , the City might be purged of its new corruptions , and antient probity of manners restored . This made Fabritius , when the Physician sent him word , that if he pleased he would poison Pyrrhus , return the Letter to Pyrrhus with this exprobration , That he was most unfortunate in his choice of friends , as well as enemies ; which when Pyrrhus had received , and hanging his Physician , returned the Roman Captives without ransom , Fabritius sent as many captives of his with this admonition , that he discovered the Treason not for any favour or respect he bore to him , but to let him know that the Romans abhorred by treachery to destroy their enemies . Pyrrhus had then invaded Italy , had overthrown the Consul Laevinus , and was grown numerous by the revolt of many of the people of Italy who lackied to his Fortune ; his Physician unsought to , even of his own accord , offers to rid them of this danger , yet so great was their love to honesty , they chose to undergo any hazard , rather than to connive at a dishonest act , or in the least to bear with it though in a Stranger .

Behold O Matchivilian , this is that which truly establishes a State , when thy unworthy policies , though they may be prosperous for a while , are never long-lived , and thy rotten props will in the close fail thee , and bury thee in the ruins of that thou buildest upon them . Produce me an example , where although Prosperity might lead the Van , reproach and ruine did not bring up the Rear ? where thy villanies flourishing for a day , were not frost-nipt at night ? where though they might bud in the morning , and blow at noon , they were not blasted in the evening , and their purple changed into sables , their rosie-tinctured mantles into nights black livery , double dy'd in Infamy and Horror ? whereas vertuous Honesty renders States and Persons stable like it self , whose glorious edifices in the roughest and most boysterous storms stand unshaken like their foundation : yea and alwaies cloathes them with the tryumphant roabs of success , who in its armour of proof have combated their Foes . This was it set Rome aloft in spight of all opposition , and raised her on her feet , when ready to be trampled on by her fiercest foes . This was it upheld her courage in the midst of the greatest losses , and made her enemies tremble in the height of their victories , as accounting her invincible in her vertue , which would make all force stoop and vaile bonnet in the end . Thus may we see Pyrrhus even reeking with a bloody victory , dispatch away his Ambassadour , and stretch out his victorious arms to implore a peace , whilest the beaten Roman disdains to treat , and can hardly be brought to give any terms to the Conqueror ▪ rejecting his profered Friendship , as much as his Gold and bribes . For his Ambassadour could not fasten the least gift on any private person , nor obtain any other answer from the Senate , than a command to leave Italy , and that the Consul was comming , and in the head of the Roman Legions should deliver their Terms . This made Fabritius contemn his profered Gold , deride his stratagem of the Elephant , which was suddenly brought upon him to try if they could terrifie him ; refuse his profer of being next the King ▪ if he would continue with him ; and return this brief answer , I am no more moved at your Beast , than I was with your Gold , and for me to live with thee would be perillous , O King , for should thy Subjects once come to know me , they would choose rather to serve me than thee ; account Fabritius more worthy of the Throne , than Pyrrhus . This was it carried Cato the elder through the greatest oppositions of the Roman Nobility , and set him above the reach of their envy and malice : this gave him the Suffrages from all his Competitors , the antient and noblest Roman bloud backt with all its factions and dependancies being unable to stand in competition with a Plebeian Probitie , or the whole Patrician Order to put stop to his being chosen Censor , yea and whom he pleased to be joined with him . This was it , not affection or money , yea that in despight of Favour and Bribery brought him off in all his accusations ; so that he never was once condemned though fifty times impeached , but in every action had the day ; yea this gave him the confidence to demand his greatest adversary to be Judge at his last tryal , who also gave sentence for him . So potent is Honesty , that Malice it self cannot but yield , and either openly acknowledge , or tacitly confess , that her roughest and best-edg'd files can't touch it . Who would not then imbrace this so potent , and excellen vertue ? which even wrests Encomiums out of the mouths of enemies : which could make Pyrrhus with admiration cry out , That it was easier to turn the Sun from its course , than Fabritius from his integrity . And his Ambassadour Cyneas return this answer , when askt what he though of Rome . That it was a City of Kings , and a Senate of Gods ; Every private person vertuously commanding his affections , and the Magistrates divinely influential for the publike honor and safety .

And now comming to handle the particular vertues , we shall follow Cicero l. 1. offic. in his division of them into Prudence , Justice , Portitude , and Temperance , under which all necessary honest actions may be reduced ; and these are commonly called the Cardinal vertues . Prudence that directs our reason , the other govern our appetites , as Fortitude and Temperance in adverse and prosperous affairs concerning our selves , Justice in that which pertains to others .

CHAP. XX .

Of Prudence .

THis vertue is called by the Greeks {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , from the mind , whose chief ornament it is : By the Latines Prudentia , quasi providentia à providendo , it foreseeing what is to be avoided , what to be chosen , as most apposit for the wel-being of our selves and others , it being also its special employment to provide for the future , and we are only to look upon it in its politick capacity , as it is reduced under Moral Philosophy : for though it may be accounted an intellectual vertue in regard of its subject and efficient cause , as having its dependancy on the understanding and judgement : yet in respect of its object and end it becomes also moral , as which leads not only to contemplative but practical felicity , and beholds civil good as its most lovely object .

And indeed prudence is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Master Workman , the principal Agent in the raising and composing of the noble frame of vertue , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : For as this directs , so do the vertues , and vertuous men act : This draws the lines of Election , in whose rectitude the main force of vertue lies ; this squares and contrives by deliberation , making the timbers fit , and the whole structure decent and usefull : yea so necessary an ingredient is it in morality , that Aristotle and with him all the Moralists have concluded ,

First , That a man cannot be vertuous , unless he be prudent ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : For vertue is not only an habit consonant to , but joined with right reason .

Secondly , That a man cannot be prudent , unless he be vertuous : for he must have a right end in all his actions , which is inconsistent with crooked manners . Qualis vita , finis ita , may be well enough apply'd here ; besides , vice perverts the judgement , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and like a cheating Trades-man shews colors by a false light . It is therefore affirmed on all hands , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , That by prudence and vertue , every work is made absolute , Vertue setting up a right end , and prudence making choice of apt means to bring us to that end .

Prudence thus comming within our verge , let us inquire what it is : And first we find Cicero in l. ● . de invent . thus telling us , That Prudence is an exact knowledge of what is both good and evill , Prudentia est rerum bonarum , malarum , utrarumque peritia . And Lipsius makes it , notitia rerum eventuumque , et judicium in iis rectum , An ability in knowing , and judging a right of things and events . Aristotle defines it , l. 6. eth. c. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , An habit conjoined with right reason , conversant and operative in those things which bring good or evil unto man .

And now having viewed its essence , let us a little consider its operation , and we find its employment to consist in a solid deliberation of those things which are good and profitable , not particularly onely to health & strength , but which generally conduce to a vertuous and happy life , lib. 6. ethike. . e. 5. and this not by deliberating of the general precepts , and lawes of living , which are certainly defined , but by consulting how to square each single act by the streight rule of vertue ; for in the variety of circumstances upon which the rectitude or pravity of action depends consists the obscurity , and in this consultation is solely requisite : And now counsel being taken , prudence decrees that good is to be chosen before evil , the greater good before the lesser , and the lesser evil before the greater ; yet this onely in malo tristi , non turpi ; for the prudent man alwaies shuns the least baseness ; therefore the Philosopher tells us that there are some things which are to be abhorr'd above torments , or death it self ; thus Pericles being intreated by a friend to give a false testimony , returned this answer , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , I 'm only to help my friends in such things as offend not the Gods ; and the French History affords a memorable example of this in the Prince of Conde , who being trecherously surprised by Charles the 9th . and word sent him that he must choose either to go to Mass , to dy , or to be perpetually imprisoned , nobly answered , For the first , by Gods assistance , I will never do it , for the other two let the King do as he please , yet I doubt not but God by his Fatherly providence will turn all to the best : He refuses the crime , neither would be choose the punishment , lest he might seem to disavow his own innocency : Whereas David , convinced of his guilt in numbering the people , by choosing the Pestilence , before Sword or Famine , as a more mild and fatherly punishment , acted the part of a prudent man , 2 Sam. 24.

CHAP. XXI .

Of the Causes of Prudence , Natural parts , Experience , Learning , Travel , &c.

THe chief causes of Prudence may be reduced under three heads , Nature , Vse , Learning .

First , there must be some foundation in nature , some ground whereon to build , ex quovis ligno non fit Mercurius , every block will not make a Mercury , it is in vain to wash an Aethiopian , and though a fool be brayed in a Morter he will never become wise : therefore the Moralists generally hold these three things requisite to the acquiring of Prudence , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a cleer judgement , a quick Apprehension , and a strong Memory ; The two first being necessary to a right judging , and readily applying apt means for gaining our end . Thus Thucydides in lib. 1. gives us an eminent example in the person of Themistocles , who without long warning or tedious consultation , by the very acuteness of his understanding gave the best counsel : in future things he could exactly conjecture what would happen ; in present affairs he was quick of dispatch ; he was most dexterous at discovery in unknown , and in obscure things above all men could foresee what might be for the better , and what for the worse : to sum up all , what by the strength of nature , and help of deliberation , he became so exact , as he seldome or never missed his mark . And Livie in 4. dec . lib. 9. shews another in Cato Major , In hoc viro tanta vis animi , ingeniique fuit , ut quocunque loco natus esset , fortunam sibi ipse facturus fuisse videretur : nulla ars neque privatae , neque publicae rei gerendae ei defuit , urbanas , rusticasque res pariter callebat : ad summos honores alios Scientia juris , alios eloquentia , alios gloria militaris provexit ; huic versatile ingenium sic pariter ad omnia fuit , ut natum ad id unum diceres , quodcunque ageret . The last which is Memorie furnishes us with examples and presidents by which we are taught both by other mens losses or advantages , what course , and how we should steer in all our affairs . Thus the Philosopher in his little book of the Vertues stiles Memory the cause , and that known verse , usus me genuit , mater peperit memoria , makes Vse the Father , and Memory the Mother of Prudence . Demosthenes saith it is required in a prudent man to remember what is past , to dispatch and mind what 's present , and to provide for what may happen . And Isocrates gives this rule , That when we deliberate , we ought to consider of past examples , for by calling to mind things that are gone , we shall be better enabled to make provision for things that are to come . We shall sum up this with that of Strada in his prolus. academ. Qui memoria prae aliis valet , glorietur tanquam excellenti vitae bono , tanquam thesauro , et penu disciplinarum , germana literaturae , musarum Parente , altrice sapientiae , insigni demum argumento divinitatis ; as was observably eminent in those prudent men Homer , Aristotle , Seneca , and especially Julius Caesar , who is reported never to have forgotten any thing , but an injury .

The second help is use or experience , which furnish us with an insight in single actions , which are most necessary the prudent mans knowledge ; natural abilities , and learning do often make men opiniative , and to presume themselves knowing and wise : but it is experience that brings solidity . The greatest Clerks are not alwaies the wisest men ; Therfore Theognis concludes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Opinion to be of evil consequence , but use of the best concernment ; to which Lipsius assents , especially in those that are are to sit at the helm in a State : indeed this is it which in every art makes a man his Crafts-Master ; and there is both a civill and Military art requisite to the well-governing of a State : therefore your experienced Soldier is chosen to command , and men most versed in State affairs held fittest for counsel , and government . Suppose we were to perform a far voyage , or to enter an unknown and dangerous harbour , would we not choose him for a Pilot who had oftenest steered it , who was best acquainted with the passage ? truly let us consider and we shall find a Common-Wealth may properly enough be likened to a Ship , and the mannagement of affairs to steerage ; thus Horace Ode 14. O navis , referent in mare te novi fluctus : And the ingenuous and learned Johnson in his Catiline brings Cato thus speaking to the then chosen Consul Cicero .

— Each petty hand Can steer a Ship becalm'd : but he that will Govern , and carry her to her ends , must know His tides , his currents , how to shift his sails ; What she will bear in foul , what in fair weather ; Where her springs are , her leaks and how to stop them ; What sands , what shelves , what rocks do threaten her , The forces , and the natures of all winds , Gusts , storms , and tempests . When her Keel ploughs Hell , And Deck knocks Heaven , then to mannage her Becomes the name , and office of a Pilot.

Thus the prudent man must not onely be well acquainted with his own strengths , the ability of the means he hath chosen as fit to bring him to his proposed end , but with the vigor and force of whatsoever is likely to oppose him : He must provide for open assaults , and countermine against underhand practices , for should he depend onely upon his own power , he will be at loss upon every opposition ; he will bowl short of his Mark , unless he allow for rubs , which may be in the way . And hence it is that the Moralists generally exclude young men as incapable of Prudence , who by the natural heat and vigor of youth are too fiery , apt to presume and run headlong into action without any deliberation ; whereas grave men , through use , and experience are made wary and provident ; They will look before they leap , consider whether they shall be able to carry on such or such a design , maugre all opposition , before they imbark themselves in it : therefore Homer being to present a prudent Counseller under the person of Nestor , makes him 300 years of age ; a man of the greatest experience , who had waded through the employments of three ages .

The third help is Learning ; for there being so great a variety , such nooks , and corners in action , that light is necessary on all sides to further us in our search , it will be need full for us that would be prudent to fly to Learning for aid , which can afford us noble and copious assistance .

As first History , which is as it were another use , but of a more vigorous capacity . Man clog'd with matter can move but slowly , and by his birth and outward concernments is commonly circumscribed within some narrow nook or angle of the World , where he is constrain'd to spend that shorttime of life which nature allowes : so that let him employ his utmost diligence in observation , and most strictly take notes , his knowledge can arrive but to the half of one ages experience , and that too but of a few Nations actions ; whereas History layes before us all mankind in all ages acting in whatever as yet hath happened , and providing for ▪ and against whatever could fall under humane consideration , so that we shall not meet with any affair which may not be paralleld , and which we may not find mannaged by others , even to our hands , in the large Volume of History . This is that which can make a young man prudent , and exalt his experience above the oldest he that shall stand on tip to upon his own observation : this is that upon whose Shoulders a Dwarf in years setting his feet , shall see further than a Nestor , than the tallest Gyant standing on the ground of his own experience . This is that , which not only enriches the memory with variety and plenty of actions and examples , but also enobles the mind with excellent and choise precepts , with good and wholsome admonitions ; for wise and prudent men generally being the Penmen to History , have flourished her about , and embroidered the edges of her Garments with rich and precious maxims , costly and curious observations of their own . We will conclude Histories character with Heinsius , Est certissima divinae erga Homines benignitatis obses , veritatis mater , vitae norma , actionum propagatrix vera , Prudentiae ( ut quidam apud Graecos loquitur ) metropolis . Haec aetatem nostram cum aetate aequat universi ; haec imaginem , non corporis , sed vitae , sed consiliorum , sed animi ad posteros transfundit , et expressam non in aere , aut ferro , non picturae beneficio aut plasticae , immortali rerum ac verborum copia delineatam omnibus spectandam exhibet .

And it is reported of Lucius Lucullus , who conquered two great Kings , Mithridates and Tigranes , that by History he was trayned up to that skill in Martial affairs , which rendred him both an able and victorious General , one who with 12000 foot , and 3000 horse , besieged the great City Tigranocerta , and beat Tigranes comming to relieve it with 20000 darts and slings , 150000 foot , and 55000 horse , 17000 of which were armed cappa●pe .

Secondly , As History , so Philosophy , as first Moral , confers much help in attaining of Prudence .

As 1. in teaching those peculiar rules of life , and Canons , according to which the prudent man governs his counsels ▪ and actions ; besides , it is generally held that a man cannot be prudent unless he be vertuous , now the readiest way to become so is to know what vertue is , and wherein it consists , which Moral Philosophy teaches , together with the means to attain it . To sum up all , prudence it self , with all its precepts , and rules , is here handled ; whether then should we go for water but to the Fountain , where it is most pleasant , Dulcius ex ipso fonte bibuntur aquae , most abundant , and most easie to come by ?

Secondly , Speculative Philosophy is a great help ; this confers Sapience , a dear friend , and support to Prudence , upon whose precepts Prudence builds , and laies the foundation of its rules ; as for example , upon the doctrine of the rational soul , the doctrine of the will , and of the affections : neither can any man be prudent , unless he be able to discern those various circumstances of persons , places , and times , all which are distinctly handled in Speculative Philosophy . Thus Aristotle affirms Sapience to be marvellously profitable for the solid understanding of humane felicity , ( which is the end prudence proposes ) both because the operations of the will have their dependency upon the operations of the understanding , for we will after the same rate as we understand ; as also because many arguments may be drawn from Speculative Philosophy which may much conduce to the exercise of vertue ; as an insight into the temper of our bodies may perswade us to Temperance . And Lipsius commends both Moral and Speculative Philosophy ; Duae istae partes formant hominis animum , vel ad virtutis amorem , & pretium , vel ad notitiam Caelestium , & Terrestrium , è quibus magnitudo animi oritur , & simul modestia , collatione utrorumque , because both of them create in the mind of man as well a love and esteem of vertue , as a knowledge of the nature of Caelestial and earthly things , from which springs magnanimity , and modesty too by comparing each with other . To sum up all with that known saying of Divine Plato , Then Commonwealths shall become happy , when Philosophers are made Magistrates , or Magistrates addict themselves to the study of Philosophy .

Thirdly , Philology , a skill in Languages is of much importance to a prudent man , by which he is made able not onely to converse with , but to dive into the actions of Foreiners ; indeed all commerce , all correspondences , all leagues are beholding to this , without which nation could not discourse with nation but by signs , by mopping and mowing as Monkies do : and it would be as possible for us to understand the Cats wawling in our gutters , as an Ambassadour , or Merchant which could not speak English .

Lastly , Both Geometry , and Geography are of no small use to advance Prudence ; and Aristotle is bold to affirm it impossible for a young man to be prudent without skill in the Mathematikes , 6. Eth. 8. c.

But to these three , to wit , Natural parts , Vse , Learning , we may adde as instrumental causes both a careful observation of examples , and also Travail ; thus we shall find Demosthenes affirming {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : and Terence , Hoc vero est sapere , in aliorum vitam tanquam in speculum intueri , et ex illis exemplum capere tibi quod ex usu siet . The wise man dresses himself in the glass of other mens actions , in which he may discover what is comely and fit for him : and Homer gives travail for a chief cause of prudence in his Vlysses , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . And now I shall sum up all with a few examples , which are held by many more prevalent in perswasion than advice or instruction . And first , Solon the Athenian Law-maker was not onely endowed with parts , exercised in affairs , improved by travail , but excellently learned , as many of his writings testify ; yea so desirous was he of knowledge , that upon his death-bed being visited by some friends , he lifted up his head , and listned to their discourse , and when asked for what end he was so attentive , returned this answer , that knowing this , I may dy more learned . Thus Epimanondas , the glory of Thebes , is reported by Thucydides to have studied much , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , without effeminacy . Thus Philip , thus Alexander , thus Philopomen , Cato the younger , Julius and Augustus Caesar were learned , the latter of which discharged a Consular Legat , as rude , unlearned , and unfit for imployment , because he had writen ixi for ipsi . Thus Marcus Antonius the good Emperor was called the Philosopher , and that famous Lady Isabella of Spain , and the incomparable Elizabeth of England were studious and learned .

CHAP. XXII .

Of the Prudence of the Romans .

THis victorious and fortunate Common-wealth was so sensible of the necessity of this vertue to the wel-being of a State , that they took the greatest care to provide that able and prudent persons should only be admitted to the mannagement of affairs : as for example , they had their Lex annalis , the Law that provided , that none should bear office before such and such an age , because they would not have unexperienced , rash and imprudent young men trusted at the helm of State . Thus Latinus Pacatus in Laudat . Theodosii . Annorum , inquit , ita cura fuit majoribus , ut non solum in amplissimis Magistratibus adipiscendis , sed in Praeturis quoque aut Aedilitatibus capessendis aetas sit spectanda petitorum ; neque quisquam tantum valuerit nobilitate , vel gratia , qui annos comitiali lege praescriptos , festinatis honoribus occuparit . Thus Cicero Philip . 5. Legibus annalibus cum grandiorem aetatem ad Consulatam constituebant , temeritatem adolescentiae verebantur .

Thus Ovid 5. Fast .

— Finitaque certis Legibus est aetas , unde petatur honos .

And we find that those that set the fewest will have 25 years of age the time wherin the first office to wit of Quaestor could be born ; for that of Aedilis , and Tribune 27 or 28. for Praetor 35. for Consul 42 , or 43. as Cicero plainly tells us in Phil. 5. Quid Alexander Macedo , qui cum ab ineunte aetate res maximas gerère caepisset , trigesimo tertio anno mortem obiit ? quae aetas nostris legibus decem annis minor quam Consularis . And though this Law might now and then be dispensed with in some extraordinary danger , and for some more than ordinary worth and vertue in some single person , as Scipio Africanus , Scipio Aemilianus , and Pompeius Magnus : as there can be no general rule but may admit of some exception , especially where the reason of the Law pleads against the Letter , which taken strictly would deprive the State of the service of such eminent Citizens when her dangers would admit of no delay : yet for the general it was inviolably observed until the unruly and tyrannous Monarchs turned this topsie turvy , together with all other their most sacred Laws and Liberties . Thus also we shall find Lycurgus that wise Lawgiver among the Spartans , ( who so long as they observed his rules were the most eminent State among the Greeks ) would admit none into the Senate , unless he were sixty years of age .

But we shall conclude this with some few examples which may convince us throughly of the benefit of Prudence . Cato the elder being Consul , had Spain alotted for his Province , which was then near to a total revolt ; coming thither the Celtiberians , a warlike and populous nation , offered to aid him for 2000 talents ; this proposition was generally disliked by the Romans , as a thing unworthy the Roman magnaminity , by money to buy aid or friendship , until the Consul convinc'd them how small a thing the Celtiberians demanded , without whose aid there was no hopes of victory ; For should we overcome by their assistance , we will pay them out of the enemies spoils , said he , but should we and they be beaten , neither will they be alive to demand , nor shall we be left to pay . Scipio Africanus , being about to invade Afrike , and carry the war to the gates of Carthage , prudently seeing that a State which warred by Mercinaries , would be weakest at home , selected 300 able and resolute young men out of the Roman Legions , whom he kept about him , none knowing to what end , and being arrived in Sicily , he commanded 300 of the noblest and wealthiest Sicilian young Gentlemen to appear such a day with their horse and arms . The time being come , he demanded whether they were willing to go with him , or no ? for he had rather they should now tell the truth , than afterwards be unprofitable , and unactive , as such would be . Wherupon one of them answered , that if he were put to his choice he should rather stay at home ; Scipio commending him for his ingenuity , and calling one of the 300 hundred Roman young men , this youth , saith he , shall serve in your stead upon condition you will furnish him with horse and arms , and take him home , and exercise and teach him ; which he joyfully consenting to , all the rest presently desired a dismission upon the same terms : Thus raised he a gallant Troop , which did him great service , without charge to the Common-wealth , whose treasury was emptyed by a long and chargeable war : and obliged the Sicilians and their friends , by dismissing their persons from a dangerous war upon so small and inconsiderable a condition as that seemed to them , who would have given far more had they been put to their own choice . And indeed it is not so much the tax , as the manner of laying and levying it , that begets distastes , tumults , insurrections , and revolts . Had Scipio laid this charge of providing horse and arms , &c. upon these Sicilian Gentlemen , without any other circumstance , what mutterings would there have been ? why should we above all others be thus used ? and what hatred would it have procured him ? whereas doing as he did , first he seem'd to have a great confidence in their worth and valour , to choose them out of the thousands of Sicily ; then a great regard of and civility to their persons , by enquiring whether they were willing to serve or no ; Lastly a greater respect to their contentment than his own , by so gentle and easie a dismission of them whom he had honoured above others , and who by refusing to engage with him , disappointed his hopes , & made void the great expectations he had of them : and so by this means imposed an obligation upon them , who in another way would have looked on it as a great discourtesie . And as we find the benefit of Prudence in these , so may we see the mischiefs which improvident rashness wrought in other examples . As in Coriolanus , who by his stubborn and harsh carriage brought banishment on himself , a miserable war and disgrace upon his Countrey , which at last caused his death . Thus Terentius Varro by rashness and imprudency had almost ruined his Country in that fatal and bloody battail at Cannae . And multitudes of other examples we shall meet with in all Histories , yea and in our own dayly experience and observation .

CHAP. XXIII .

Of Justice , and the Roman practice of it .

IT would be a thing of the smallest concernment both to know and choose what is good and to accomodate our actions to the exact circumstances of place , time , and persons , unless we should acknowledge our selves obliged to vertuous actions , and to a total obedience of all her lawes , which is Justices part to teach , whose praise were more proper for a prolix Oration than the narrow limits of our discourse . Aristotle in brief calls it , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the best of the vertues , And Plato {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that neither the morning nor evening Star are so admirable . Cicero in l. 3. offic. Justitia est virtus excellentissima , & splendidissima , omnium virtutum regina , ac domina . And Scalig. Exercit. 307. Sect. 3. Justitia est conservatrix conjunctionis humanae , quae conjunctio ad beatitudinem magna v●a est . Indeed it is the use of other vertues towards others ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . For as the Philosopher , there are many that can be vertuous for their own concernment , who in other mens will faulter . Therefore as Cicero , Justitia foras spectat , totamque se ad alienas utilitates porrigit ▪ atque explicat . Justice will teach them to act vertuously towards others . It is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a good to others , and indeed the most beautiful , perfect , and best vertue . For he is the most vertuous {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , who is good to others ; here lies the point ; hic labor hoc opus est , To make profit , pleasure , revenge , &c. give the way to vertue , to right and equity .

It is called by the Greeks {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , by the Latines Justitia , and it is either general which consists in a vertuous obedience of all lawes tending to the preservation of humane society , and this is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} an universall vertue , according to that of the Proverb , — {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Or particular , which is a keeping a mean and aequality in all those things in which adversity or prosperity hath to do , or wherein fortune rules ; to give the definition of both according to Aristotle , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , it is an habit apting men to just actions , whereby they are enabled to do , and will just things .

Nowfor to handle this at large , I suppose would be to little purpose , there being none that perceive not that it is the chief duty , as being of general concernment , of the Magistrate to look well to the exercise of this vertue : I shall onely therefore hint in some cases which are essentiall to the welbeing of a State .

As first in cases of publick danger , the particular members of a State are bound in justice to help the publick with their private stocks , thus we shall find in the Roman State ▪ Liv. dec . 3. l. 6. They brought in all their Gold , Silver , and coined Brass , reserving only enough for an Ornament of distinction , and for the publick service of their Gods , into the Common treasury , and you shall have a motive , Respublicaincolumis & privatas res facile salvas praestet : publica prodendo tua nequicquam serves .

Secondly , the Magistrate , after the danger is past , is in Justice bound to see these publick debts sati●fyed , there being nothing more to be preserved inviolable than the publick faith : Besides Prudence teaches this , for if the people perceive them negligent in their publick trust , it will make them refractory , and careless in their private duties . We shall instance no further than in trading , a man once breaking his word , will never be trusted upon his bond , and it would be a sad plunge to put a State to get another State to be bound for them , and an impossibilty to find any private security for such large sums .

The third thing required by Justice is , That the Magistrate ought not in the least to incroach upon the right of particular persons , further than the common necessity or good requires : thus in the beforementioned place we shall find , that first the Consuls , then the Senate , then the Roman Knights brought in their Gold , &c. They were examples to the people , not exactors upon them . And to say the truth , the Magistrate is intrusted for the publick good , and it is not in his power to do a private injury , they are Gods Substitutes , whose glorious attribute it is , That he cannot do injustice and the Peoples Trustees , to rule for their good : now grant that they may extrajudicially take away one mans right , and it will follow that they may take away any mans , and all mens .

The fourth thing is , Inviolably to observe all Leagues , Treaties , and Publick promises with Foreiners : This will make them be believ'd , lov'd , and honored abroad . Thus we shall see that the Romans in defence of , and revenge for their Allyes of Saguntum , undertook that long , bloody , and almost fatal second Punick war ; nay and when Hannibal was in the heart of Italy , yet sent they Armies into Spain , and upon the first opportunity restored that City , gathered the scattered Inhabitants , bought those that were slaves , and took a sharp revenge upō their borderers , even to the final ruin of the Nation which had been instrumental in their miseries . Thus shall we see them restore the Kingdom of Egypt to Ptolomy their Ally , when driven out by a popular insurrection , nay and preserve it in his sons , whom he by Will left to their protection , in spight of the force and ambition of the great Antiochus . Thus made them honourable , and procured them fast Friends , and so it will any State that practises after their Copy .

The fifth thing is , To have a sacred respect to the Persons of Ambassadours , and Agents ; who are indeed the Ministers of peace ; and indeed there can be nothing more brutish , and lesse manly , than to affront and violate these Doves which bring Olive branches in their mouthes , whom the Law of Nations gives protection to : thus shall we find the Romans taking no where so sharp a revenge as upon Corinth , which had abused their Ambassadors : and when they for respect to Ambustius ( who being an Ambassador to the Gauls , had contrary to the Law of Nations taken arms and fought against them ) denyed to deliver him up as the Faeciales their Heralds a arms had counsel'd , in the sack of their City they paid the reward of slighting this sacred Law , and had neer lost all by the unjust endeavoring to preserve one offender from Justice .

The sixth thing is , To endeavour first by fair means for satisfaction , and if these will not prevail , then to send them a publick Defiance : This the Romans constantly practised , as to instance once for all , Liv. d. 4. l. 6. Consul deinde M. Acilius ex S. c. ad collegium Faecialium retulit , ipsine utique regi Antiocho indiceretur bellum ? an satis esset ad praesidium aliquod ejus nunciare ? et num Aetolis quoque separatim indici juberunt bellum ? et num prius societas eis et amicitia renuncianda esset , quam bellum indicendum ? Faeciales responderunt , jam ante sese , cum de Philippo Consulerentur , decrevisse nihil referre ipsi coram an ad praesidium nunciaretur , amicitiam renunciatam videri , cum legatis toties repetentibus res , nec reddi , nec satisfieri aequum censuissent ; Aetolos ultro sibi bellum indixisse , cum Demetriadem sociorum urbem per vim occupassent , &c.

The seventh is , Honourably to reward their own Citizens who deserve well . And there can be ●o greater spur to vertue , nor a better way to propagate and increase it . Thus we shall see what Tryumphs , what Ovations , what Crowns were conferred on victorious Generalls , and valiant Souldiers ; as he that preserved the life of a Citizen had an Oaken Crown , and he that first gain'd the top of the wall , a Mural one , by the Roman State .

The eight is , Duly and justly to pay those that serve them . And this will render them well-beloved , and well followed ; and though they make use onely of their own Citizens , yet ought these to be well paid who gallantly venture their lives ; shall they be liberal of their blood , and shall others be niggardly of their purses ? besides , they leave their callings , and all other means of providing maintenance . Thus was their a constant provision of lands among the Romans for those that had fulfilled their time of warfare , neither shall we ever find a mutiny for want of pay ; and our Saviour tells us , No man goeth to a warfare on his own charge .

The ninth is , To have a tender regard of their Widdowes and Orphans , who have nobly lost their lives in their Countrey's defence . Shall we enjoy rest , and abundance , & see theirs perishing for want by whose valour we have been preserved ? besides , it is a great discouragement to others to venture their lives for us , when they shall see such a calamity in their deaths ready to cease the dearest pledges of their souls . Thus the Romans provided them portions out of the publick Stock .

The tenth is , To have the like regard of such men and their families , who have liberally layd out their own estates in the publick service , or have been so publickly minded , as that they have not regarded their private benefit . Thus did the Romans often bury great and noble Captains , who di'd poor , on the public charge , and bestow their Daughters according to their qualities .

The eleventh is , To Crown the Memories of those who had done publick service , with Statues , and tryumphant Arches , which was every where to be seen in that noble and grateful City of Rome . And as these are just , necessary , of good concernment for the nourishing of noble spirits , and producing brave actions , so on the other side it will be the same .

Twelfly , Severely to punish all incendaries , seditious , trayterous , and cowardly persons , and that first to amend such , secondly to keep the publick authority from contempt , thirdly to terrifie others by their examples . Thus Seneca , Ni mia enim licentia adversus malos , crudelitas est adversus bonos . And Cicero , Quare ita probanda est mansuetudo , ut adhibeatur Reipublicae causa severitas , sine qua administrari civitas non potest . And indeed obsta principiis , to nip such practices in the bud , is the safest way , which by connivency may grow to such an height as it will be hard to resist : a small spark unregarded may kindle a flame that shall burn a City : and the Romans were so careful in this , that the greatest services , and noblest extraction could not turn the Scale of Justice , as in Manlius Capitolinus , Saturninus , Tiberius and Caius Gracchus , Catiline , Lentulus , Cethegus , &c.

Lastly , To take an exact account of those that shall embeazle or purloin the Publick treasure ; tyrannize and oppresse the people under their charge . For connivency in such cases will be of very bad consequence , both in keeping the publick poor and behind-hand , in making Officers Knaves , and wicked , and in undoing , disheartning and enraging the people : therefore we shall find the Romans very strict in this point , often calling to account and condemning , even some very eminent for other deserts , as in Scipio Asiaticus , Marcellus , and those noble Orations of Tully against Verres . And indeed this is the onely means to preserve peace and plenty ; for a poor people will be alwaies busling , and an oppressed careless to gather , or play the good husbands , not knowing how long they shall enjoy their own . Therefore Boaetius excellently saies , Annuum bonum , non tam de magnis fructibus , quam de juste regnantibus existimandum , the one will quickly be devoured without the other .

CHAP. XXIV .

Of Laws , and the English Laws .

IT followes now therefore , offenders being to be restrained , to shew what that is which must do it , and that is Law , which is the proper medicine for a Commonwealth in time of peace , in war there must be a sharper and quicker course taken : and indeed this is so necessary , that as Livy saith , Multitudo coalescere in vuius populi corpus , nulla re , quam legibus , potest , There can be no communion , no society without Laws ; these preserve property , and encourage industry , whereas should men be left at uncertainties , they would like wild and ravenous Beasts , wander , ceasing upon their prey where they met with any weaker than themselves : but this general assertion is taken for granted on all hands , we shall only therefore endeavor to give our thoughts in some paticulars , which seem to concern the Laws of England .

As first that our Generous and knowing Ancestors plainly perceiving that there could be no Liberty where there was no Law , were very careful to bring all things to a certainty , so that the very Judges are obliged to take notice of it as well as the people , and are bound up to observe the Law as much as Plantiff or Defendant : and this , because to set up Arbitrary Courts or Judges were to leave the people to their will , and in a mist to grope after surmizes what such or such persons would determine ; and indeed until men were omniscient , or could prophetically foretel the imaginations of the Rulers or Judges hearts , it were the highest piece of injustice to call men to account for a thing committed against no law , and a thing not to be named to condemn them . What could a man call his own , unless there were tenures warranted and confirmed by Law ? and to bring a criminal process for a thing no where declared a crime , would be a Tyranny our Monarchs in the worst ages would have blusht at .

But it may be said , What need there so many ? these engender but strife and vexation ; truly for strife it s the effect of peoples perverseness , not the law : and should those actions of Battery , actions upon the case for words , and actions of trespass be taken away , we should quickly see the people make themselves Judges , and by revenging themselves fall together by the ears : our wise Ancestors being aware of such a mischief thought it better to let them vent their petty animosities in a sute where some small matter of money might be thrown away , and spend their spleen in opening each others purse , than to fall into deadly fewds , wherein kinred on both fides would engage , and so print their revenges in murder and ruin , as we have heard practised in the Northern parts of this Island , and our forefathers saw , and provided against . For let us assure our selves , to provide no remedy by law against these injuries , which are the main beginnings of all quarrels , would not only make mem more ready to provoke , but others as apt to revenge themselves being provoked , and of what consequence this will be to the endangering the civil peace , good , and quiet of a Nation , I leave to the world to judge .

To conclude , as the Law of England gives rules , and teaches men their duties , so is it the most careful and provident for their tryals ; it so abhors arbitrariness ( as the enemy of liberty , and father of injustice ) that it will not trust the matter of Fact , and of Law in one hand , but sets twelve men of the neighbourhood to give their verdict for fact ; against whom it allowes an attaint , and being found guilty inflicts on them a dreadful punishment ; so careful is it of the lives and liberties of particular persons , and so provident that Justice should be impartially administred ; And now if any by his living in Turky is become enamoured of slavery , let him choose arbitrary Courts , for my part I desire a rule to teach me what may be an offence , and Iudges who are bound by oath to observe that rule to give sentence , and twelve of the neighbourhood to enquire of the fact , and against whom their lies an attaint , and upon eviction a dreadful punishment , before an arbitrary Court , though never so carefully picked , and so I am sure do all understanding English men , who any whit prize and value their liberties .

Another objection there is against the Iudges , That they are for life ; and that such a continuance may make them remiss and sloathful , and that by a continual use they become less reverent of Justice , as a work which dayly use makes tedious and clogging : not omitting that it may create faction and combination , as Livy notes of the Carthaginians , qui unum ejus ordinis , idem adversos omnes habebat ; as lastly that it may beget corruption by taking away fear of calling to account : and therefore the Romans Decurias Iudicum scribebant , ex honestissimis , & ex censu ( ne paupertas ad culpam impelleret ) : sed non eas omnes assidue judicare vole bant , duntaxat quotannis certum & necessarium numerum sorte legebant , reliquis tunc feriatis . All this we allow in arbitrary Judges , who cannot be too short a time limitted ; but where there are lawes according to which they are to judge , there they ought to have experience and knowledge , which must of necessity encrease by practice and continuance . Thus the Romans whilest they were poor and in continual war , there was no great cause of strife , wealth being wanting , and the war employing them and keeping them busie , so that they had little leisure for private brawls : but when they began to enjoy peace and plenty , they had their Decemviri , which were of continuance , and still provided by new Lawes to bridle new enormities . So that take away law and continuance will be as dangerous , as the loss of liberty and right will be inevitable ; for we must hold all at will , and have no rule to call Judges to account by , whose will must be our final determination , and as they think so must the Bell tink .

CHAP. XXV .

Of Fortitude , and the Roman practice of it .

THis vertue by the Greeks is stiled {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , from a man , because it is peculiar to that sex , and is seldome found in women , and that in regard of the temperament , which must be hot and dry , and in a heart which is well compact , solid , and full of spirit : Therefore Cicero 2. Tuscul. Viri propria maximè est fortitudo , cujus munera duo sunt , nempe mortis & doloris contemptio .

We find it defined by the Philosopher , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to be a vertue keeping a mean in fear and confidence . And it is divided into publick and private .

Private is a noble and patient undergoing of adversity , as Cicero 4. Tuscul. Fortitudo est scientia perferendarum rerum , vel affectio animi in patiendo , et ferendo , summae legi parens sine timore : Et in l. 1. offic. Fortis & constantis animi est , non perturbari in rebus asperis , nec tumultuantem dejici de gradu , ut dicitur , sed praesenti animo uti , et nec à consilio , nec à ratione discedere ; And Horace l. 2. od. 10.

Rebus angustis animosus , atque Fortis apparet —

Publick is a fearless under taking , and constant wading through such perils , wherein our deeds and examples may bring benefit to our Countrey , and honour and renown to our selves ; and this where , when , and how we ought , as l. 3 eth. c. 7.

By this then we may behold , First ▪ that Self murder is no Fortitude , for as Curtius saith , Non fortium virorum est odisse vitam , sed contemnere mortem , but rather a cowardice that makes them fling themselves into the arms of death to avoid some more threatning evil . Besides , they are injurious to the Common wealth , which they deprive of a member ; yet here for a Sea Captain to blow up his Ship rather than let her be taken by the enemy , is no point of self-murder ; for the aiming at his Countreys good , and her enemies loss and ruine , acts the part of a valiant and faithful Citizen . Secondly , that Duels are no effect of true valour , they being injurious to the Common wealth . Thirdly , Sturdy Theeves or Robbers , which are not only injurious , and mischievous , but such as fight directly against the laws of humane society ▪ and they are so far from being truly valiant , that they are wicked and impudent : and therefore we shall find some of the Antients define fortitude {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; fear of reproof ▪ and dread of infamy ; and it is commonly seen that those that most dread the lawes , least fear the enemy , and who are most quiet in peace , are most valiant in war , as Plutarch in the life of Agis , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . They are least fearful of suffering , who stand most in aw of doing evil . Much more might be said of this manly vertue , which for brevity we omit , and shall refer those that desire further information , to that masculine discourse of Aristotle in l. 3. eth. cap. 6.

For the Roman practice of this vertue , it is so obvious in their histories , as we shall hardly find the least foot-step of cowardice in that gallant and victorious Commonwealth , whose noble Citizens in all occasions were most ready to devote their lives for their Countrie , and sacrifise their rags of mortality , to immortal fame and renown .

And indeed the love of our Countrey , and noble thirst after honour , are the great agents in this glorious production : for what man that is fully perswaded of his duty to the first , and the reward he shall receive from the last , can be faint-hearted or cowardly ?

— Fax mentis honestae Gloria , saith the Poet , and as Velleius , Nec potest quidquam abjectum , & humile cogitare , qui scit de se semper loquendum , A man will hardly be brought to act basely , who shall consider he shall stand on record , either infamous or renowned ; Yea such a record , as time every day more and more publishes , as Lipsius , Vt sol in aurora tenuior , assurgit , & inclarescit ; sic ex virtute , & meritis fama cum aevo ipso augetur , & crescit . What man in flight comming to a bridge , and remembring Horatius Cocles , would not make a noble stand , and either live with him , or dying live his equal in History ? I shall sum up all with that of Polybius , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Riches are common , but bravery of mind , and the glory and renown that springs from it , is peculiar to the Gods , or such men as come neer them .

CHAP. XXVI .

Of Temperance , and he Roman practice of it .

THis vertue by the Greeks is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , quasi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as it were the preserver of Prudence : for pleasure and grief corrupt {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , those faculties which are to consider of action : and a mind taken up with either of these cannot well intend the end for which {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , all things ought to be chosen or dore . Now Temperance moderating these passions keeps the mind undisturbed , and deservedly is stiled , The Conservatrix of Prudence .

We shall define it , A vertue preserving a just decorum in the desiring and enjoying sensual delights : for grief , which comes within its verge , that only arises from want of fruition . It is therefore the duty of a temperat man to abhor dishonest , moderately to desire , and enjoy lawful pleasures , and not immoderately to grieve when deprived of them . Now lawful-pleasures are such as first {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , conduce to bodily health , or as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , exceed not our estates , and misbecom the rank and quality we live in .

And of what avail this vertue is to the preservation and growth of a State , History and observation every where , and every day , may clearly make out unto us . This was it set Rome upon her legs ; This is it that made her Citizens able of body , both to fight , and endure the field ; This made her Captains contemn bribes ; and her Generals in the height of , military heat , and success , slight pleasure , and constantly keep the publick good , and their own honour in their eye . Thus shall we see the noble Curius , when the conquered Samnites profered him Gold , shew them his Dinner ( for he was at their coming cooking it himself ) which was a few rape roots in a pipkin , telling them there was no great need of gold to furnish his table , and that he had rather command over such as had Gold , than possess it himself . And when some complained that he had assigned too little of the conquered Lands to private men , and too much to the Publick , He told them , He hoped that there was never a Roman Citizen which would count that land too little which was sufficient to maintain him . Thus shall we see Scipio Africanus , when the Souldiers brought him a most beautiful Damosel , taken in the sack of New Carthage in Spain , and hearing she was betroathed to Allucius a young Prince of the Celtiberians , he sent for him , and not only bestowed on him his beautiful Bride , but a great sum of Gold as her portion , which her parents brought for her ransome . Let us behold the event , this young Prince goes home rapt with joy , filling every place with the praise and merit of Scipio , telling his Countrymen , Venisse Diis simillimum juvenem , vincentem omnia cum armis , tum benignitate , ac beneficiis , There was a Godlike young man arrived , conquering all both by force and bounty : and within a few daies returned with 1400 horse to Scipio's Camp . Thus by his temperance he advanced the Roman cause , which he prefer'd above all private pleasure , and gave Carthage a greater blow in this victory over himself , than in that other of taking their City , though the most considerable they had in Spain ▪ I shall conclude all with that speech of Asdruball surnamed the Kid , the Carthaginian Legat to the Roman Senate , Raro simul hominibus bonam fortunam , bonamque mentem dari : populum Romanum eo invictum esse quod in secundis rebus sapere , & consulere meminerit : & hercle mirandum fuisse , si aliter facerent : ex insolentia , quibus nova bona fortuna sit , impotentes laetitiae insauire : populo Romano usitate , ac prope jam obsoleta ex victoria gaudia esse , ac plus pene parcendo victis , quam vincendo imperium auxisse . God hath given England her share of success , we have not of late known what it is to be conquered , but as if we had been the adopted sons of victory , she hath perch'd upon our conquering ensigns , and pitch'd her pavilion among our tents . O let us then endeavour not to be transported with any unbecoming passions , which may force this glorious Virgin to blush , to hide her head , and be ashamed to keep us company any further ; but as we increase in power , let us grow in vertue ; thus shall we be established , and to our wreaths of Palm and Laurel shall the Olive chaplet be added , and we enjoy the pleasant fruits of Peace at home as well as honourable esteem of valour abroad .

— Sic , sic juvat ire — Per altos virtutum gradus patet ascensus ad aeternitatem .

FINIS .

Notes, typically marginal, from the original text

Notes for div A66762e-2480 a Gales . b Ree . c the Downs . d Rebellion . e The first Invasion .