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Our nature, like a soil fruitfull of weeds: What her evils are: How unrooted or prevented.
NOw we look to the preventing of evils, which, while they are but in the seed, may be crushed, as it were, in the egge, before there comes forth a flying Serpent or Cocka∣trice: and I begin with that, which is most radically in us, and first sheweth it self; that is † 1. Pride; it is the sinne of our nature and runs forth to
seed, rank and luxuriant the soonest of any. It is the first sinne which declares its life in a childe, and last dies in a man. We read a 1.1 that Abimelechs skull was broke with a milstone thrown down upon him by the hand of a woman; then he called out hastily unto his Armour-bearer, Slay me, * 1.2 that men say not, A woman slew him: Observe, saith Chry∣sostome, a The man was dying, yet his pride would not die. Indeed it is the very heart-string of our corrupt Nature; cut it, and that beast will die: but, like the heart in the body, it will hold out the longest. I shall speak more hereof in my second part, where we shall see the root of this sinne and the fruit of it too. In this place, being upon the dutie of a parent, I shall onely shew how farre we parents fall short at this point, and what our folly is: for what we should soonest suppresse in children, we first cherish and maintain. Indeed, all that are imployed about them b 1.3, are, for the most part, teachers of vanity unto them, but of nothing more then of priding themselves, and over-valuing their worth, which is nothing: whereto, I conceive, this makes a way verie ready and compendious.
† 1. If a childe have some portion in the world above its fellows, then it is presently a master or mistresse, and others its servants. He (I include both sexes) is taught to com∣mand, when he should learn to obey; and hath titles of re∣spect given unto him, before he knows how to deserve them, or give them where they are due; he hath others un∣der him, when he should be under others, and not differ from a servant c 1.4, (in point of subjection and obedience, it is the old and standing rule) though Lord of all. This inhanceth our nature above the worth of it, and makes the childe think it self some body, d 1.5 some great one, when it is a very little one, to that he thinks himself, a very nothing. I have observed, they, that have been masters, when they were but Boyes, and in their season to learn subjection, have proved the ba∣sest servants afterwards, and boyes all the dayes of their life.
† 2. Another way there is to blow-up this little bladder, which is, by putting on the childe such ornaments (so the
parent intends them) as serve, neither for necessitie, nor or∣nament, nor decency, and then bidding the childe, looke where * 1.6 it is fine; An ordinary custome, and very effectuall to lift up the minde; To teach the childe so much to looke on it selfe, that afterwards it cannot looke of.
I remember a merry fellow, if he did intend hurt to any person, would then give him a rich sute of apparell: A * 1.7 strange kinde of injury, a man would thinke, but he found it a sure way and certain to hurt; He should finde his ene∣my looking work enough; he would so looke upon his fine costly cloathes, that he would forget the vilenesse of his bo∣dy; And, for the minde of this man, so prancked-up now, it would be as new and as gay as his cloathes, and then he would hurt him, sure enough: For, this is a compendious way to take hurt, or a fall; To looke upon the cloathes, and for∣get a mans selfe, and his first principles. Sr. Thomas More tells us of a countrey, wherein the men went very plaine; but the children were as gay, as jewells, bracelets, and feathers would make them; It was his fiction, but it findes some realitie and truth amongst us, with whom children are so decked up, and some also, who passe for, and walke as men; of whom, we may say, as the Prophet in a case not very diffe∣rent (for, they also lavish gold out of the bag, to adorne their Idoll) Remember this, and shew your selves men. But sure e∣nough * 1.8 our rule teacheth us otherwise, touching our chil∣dren; That they are worse trusted with superfluities, till they have learnt from us, the nature, use and end of apparell; why it was first put on, and since continued.
In the meane time, an handsome, neat, but plaine dresse doth best, and is the safest garb. A wise man can see his way here, and guide himselfe and his childe, between a cy∣nicall affected plainnesse, scanting themselves; and a page∣ant like ostentation, fomenting pride, and strange conceits; a 1.9 Abusing that most fearefully, to most contrary ends, which God hath given to make us humble and thankfull. Our Proverbe forbids us to stirre up a sleeping dogge; and the Greeks have another to the same purpose; We must not cast
up fire with a sword; Both the one and the other teacheth us, not to foment, or stirre up corrupt nature, but, by all fitting * 1.10 meanes, to keep it down, so may we prevent this evill. But we see the contrary is practised, we doe stirre fire with a sword, we doe foment corrupt nature, by vain and phanta∣sticall fashions; such, as, if the Divell were in mans shape (they were the words of a grave and learned Divine) he * 1.11 could not be more disguised then now, in mans cut and garb. A great and a provoking evill, this; our dutie is to pre∣vent it, what may be, and betimes.
Here is a fit place to plant in the Grace of humilitie, low∣linesse of carriage, how the viler a man is in his own eyes, the more gracious he will be in every mans eye besides. The lower his deportment is (so it be in truth and sinceritie, and not below himselfe) the higher he is in true judgement. With the lowly is wisedome; and the eye of the Lord is towards him for good. More fully this in the second part.
But here, let the childe, have some old lessons, with his new cloathes, for that is all, besides his sports, he takes de∣light in. It may be told, That as the man must honour the * 1.12 house, not the house the man; so the person must put a grace upon his apparell, not the apparell upon the person. It is a poore ornament, and not worth the looking on, which is put-on, and off with the cloathes. The inward orna∣ment is the grace indeed. And if the Parent shall intend principally, the beautifying of the inward man, his own, and his childes, he shall reap the comfort of both. And so much to the first, which sheweth my scope, to propose a way one∣ly, not to determinate the same.
2. There is a spice of this pride, which shews it selfe in children before their teeth, in a froward stubborn carriage. The Parent must be as speedy in observing what signes the childe gives hereof, either in words or gesture (thereby it is declared very much): And he must leave nothing remaining (so farre as he can help) of this yron sinew; out with it, and spare him not; The childes future good, and the Parents comfort depend upon it. Let him see and feele, that it is very
unprofitable and bootlesse, to be sullen, froward, obstinate: leave him not till he be as soft as a pumpion, that is the coun∣sell, and the way to prevent this evill, which will make him as unfit to rule hereafter, as he is to obey now.
The Parent must be very watchfull and active here; but now remembring he looks upon his owne picture, as was said, his own Image right. Now heart answers heart, as face to face in water, or in Chrystall; And therefore, we shall the lesse feare the fathers passion. All compassion will be used, which is necessary and required; And so the stubborn spirit, which worketh all our woe, as was said, may be taken down, through Gods blessing, who is lookt up unto; for that, Wch is crooked, no man can make straight: And the contrary, grace may be instilled and inforced, I meane, gentlenesse of * 1.13 carriage, meeknesse of behaviour; oh how winning, how commendable it is! Love is the whet-stone of Love, an at∣tractive thereof a 1.14; I will tell thee, said one, how thou maist make another love thee without a love-potion;
Be plea∣sing and loving to others, and thou shalt have love againe.A meeke and loving carriage, will win the love, and draw the eyes of all unto us (as a cleare Sun-shine upon a faire Diall) where as, a rough, stout, and boy sterous nature, doth thrust out a rough and hasty hand against every man, and will finde every mans hand as boisterous, and rough against him; but gentlenesse sinks into the heart and wins it, makes the clearest Demonstration of a Gentle-man. Others may as∣sume the name, but it is the Gentlemans right, his, whom gentlenesse, calmenesse, sweetnesse of carriage doth deno∣minate.
There are other meanes to work and mould the spirit this way, which I cannot thinke of, but we must remember still, that there is no way like this; The looking up to the Lord, the spreading this crookednesse and peremptory bent of nature, before Him, who onely can subdue it, and set it straight. But the Parent must do his part, else God is lookt-up unto in vaine. He must set the 21 chapter of Deut. before the childe, there to reade the punishment of a stubborn childe. He must
informe him, how unsociable a Nabal-like disposition is a 1.15; [Ch. 4] [sect. 3] How b 1.16 untractable such a person, who is of the nature of a thorne. But above all things the Parent must bid the childe behold; how God raiseth valleys, and takes down hills; Repres∣seth the presumptuous, and giveth grace to the modest.
3. Spare not the childe for his lye; children are strangely addicted to it, because they are children and understand not; he is a childe, though a man threescore yeers old, that useth it. It is the winding crooked course; the very going of the serpent, which goeth basely upon the belly, and eats the dust. There is no vice doth more uncover a man to the world, and covers him with shame; It out-faces God, and shrinks from man; and what can be more childish? It un∣mans a man, debasing his glory, and making it his shame: It makes a man most unlike God, most like the Divell. I know not how a Parent can dispose of a lying childe; he is unfit for any societie.
We take more content with our Dog, then with one, whose language we understand not, saith * 1.17 Austin; I adde, And then with one, whose words we can∣not trust:A Parent must labour hard for the rooting out of this evill. He may tell the childe; That God is truth, And that He commands and loves the same in His creatures, and in our converse one with another; That He sees the secrets of mans heart, and will bring every secret thing to judge∣ment: The Parent may shew the childe, as on a theater, Gods judgements on lyers; how quick and sharpe God hath been against this abuse of the Tongue, punishing it with Lepro∣sie, and sudden death. And that He hath allotted to lyers a place without, amongst Dogs: because they have abased them∣selves * 1.18 below men, &c.
But perhaps the rod is the onely thing, which yet the childe feares, and understands, and let him feel it now for the preventing of this great evill, but yet so handle the childe that it may not run further into the thicket, and shift the more, as he, we spake of, did into the house; Thereby the childe will be the more hardened against the next time. A childe hath no more wit but to think as too many old
folk do, That an evill is cured with an evill; which, as one * 1.19 saith, is a most absurd conceit, there being no remedie a∣gainst * 1.20 the evill of sinne, this specially, but confession, and repentance; Therefore handle the child with great discretion at this point. And let the childe finde some profit in speak∣ing the truth, and incouragement that way; that, if possibly, it may be prevailed with by gentle meanes. Children that will not lie, so He was their Saviour, Isa. 43. 8. A parent may hit on a better way then I can point unto him; many waies he must try; and I am confident, nothing will more pose him, then the way to take, whereby to pluck downe the childes stomack, and to fetch out his lye. And yet, in case he cannot do both, specially the latter, he will be posed as much, how to dispose this childe for afterwards. The Lord direct the Parent, and blesse the childe.
4. Suffer not the childe to be idle, nor vainely imploy∣ed; keepe him in exercise and in breath. Accustome him to fitting and moderate labour in the morning of his life, and of the day. Labour is the pickle of vertue, it keeps our faculties of body and soule, sweet and fresh, as the pickle keeps fish * 1.21 or flesh. Idlenesse and sloth, like standing waters, putrifies. It is the very rust and canker of the soule; The Divels cushi∣on, * 1.22 his very Tide-time of temptation, wherein he carries with much ease, the current of our corrupt affections, to any cursed action: The very houre of temptation, wherein Satan joynes with our imaginations, and sets them about his work to grinde his greese: for, the soul, as a mill, either grindes that, which is put into it, or else works upon it self, our ima∣gination, is the soules first wheele, ever turning, and natu∣rally, it is evill continually; and yet, as that moveth, so the other wheeles stirre; we are ever weaving Spid••rs webbs, or hatching Cockatrices Egs, that is, naturally, we are alwayes imagining vanitie or mischiefe. Therefore it is good and safe to finde the minde imployment, and imployment to good purpose: for an unimployed life (like a Serving-man, whose only worke is to hold a trencher, and carry a cloake) will
prove a burden to it selfe, or to the earth that supports and [Ch. 4] [sect. 4] maintaineth it.
We must look to this betimes in children, by giving them fitting worke, and using them to some hardnesse, else the inconveniences will not be small. I have observed, when a childe, put forth to learne a Trade, could not indure the toyle (for every labour is a toyle to him, whose chiefe work was to lye by the fire, or in the street, and field taking his pleasure) so home he returnes, to his pottage, and bread and butter, whence he had his growth, and the worst part of his breeding. This kinde of Culture, will cause an infection, which, if it takes the childe now, will not out of the bone hereafter: it is the disease, the sturdy beggar complained of, but when he was searched (for so he was) it was found to be idlenesse. Camerarius hath that pleasant Story (so he calls it) in his 16 Chap. and it may teach us so much in earnest; That, if we imploy not our children when they be young, they will make head against our designes, when they are growne up; and choose rather to beg then to worke. Let the childe heare often that of the Wiseman, He that is slothfull * 1.23 in his work, is brother to him that is a great waster. And that also, cap. 22. 29. Seest thou a man diligent in his businesse? he shall stand before Kings: he shall not stand before mean men. And it will not be amisse, if the father take the childe by the hand, and so go together unto the Ant, that they may consider * 1.24 her wayes & be wise, for so they are commanded. Let the child often heare the Apostles rule, 2. Thess. 3. 10. If any will not worke, neither should he eate. And let him understand, what the Apostles meaning is. Eph. 4. 28. Let him that stole, steale no more, but rather let him labour, &c. Remembring still; that the childes calling, is, to fit him for a calling; and his work, to fit him for both, for his calling, and labour in his calling, where to he is borne, as the sparks flye up-ward. Other notes * 1.25 there are of ordinary observation, which a childe may ob∣serve, from himselfe and the creatures about him; All the members of the body are active in their places, for the good
of the body; and all the creatures a 1.26 in their courses serve for [Chap. 4] [sect. 5] the good of man; how unreasonable and unbeseeming a thing is it, That onely man should be a slug, amidst so many monitors, which call upon him for diligence? Besides, God is a pure Act alwaies doing, I and my Father worke hitherto; And the liker we are to Him, the more we are versed in well-doing. But remember this, and you have all; That * 1.27 wicked and slothfull go together.
5. Looke well with whom the childe doth converse; There is a companion b 1.28, whose words fret like a gangrene, and corrupt like a plague sore, from whom the childe receivesan impression quickly, which will not quickly out again.
If the Ayer be infectious; if the place not wholsome, we will remove our children quickly: we are not so carefull for their souls, saith Chrysost.c 1.29 but that is our great blame, for the breath of a wicked companion is more contagious, then is unholsome Ayer. Above all things avoyd that pest or plague of the minde, bad company saith Lyp d 1.30. The compa∣nion of fooles (that is of wicked men) shall be destroyed e 1.31. A wicked man (he is ever the foot in Scripture phrase) continu∣ing a foot, that is, in his wickednesse, shall be destroyed, that's out of doubt. But why; The companion of fooles? that's the doubt and All the question. The answer is easie, for, The companion of a foole, will be a foole, he will learne folly, it needs no question, for wisedome hath spoken it. It is an old saying and true, we cannot come fairely off, from f 1.32 foule compa∣ny. We must still remember, Evill words corrupt good man∣ners. Evill soakes into the heart by the eare, and eye, as wa∣ter into wooll; like a teare g 1.33 it falls from the eye downward up∣on the breast. h 1.34 Plutarch in the life of Demetrius hath an ex∣cellent observation; I note it, because it cometh double to a Christian. The old Spartans were wont, upon festivall dayes, to make their servants drunk (whom they called Ilo∣tae) and to bring them in before their children, that to their children might beware of that distemper, which takes a∣way the Man, and leaves a Swine in the roome. The Au∣thor Censures this custome, and that in the observation: (We
do not think this an humane correction of a vice, which is so pre∣posterously [Ch. 4] [sect. 6] taken, from so depraved a fashion and distemper. It cannot become a man; It is not a man-like conceit, to thinke, that a childe will learne temperance, by observing intemperance, so farre out of Plutarch. Wickednesse is both more insinuative, and more plausible then vertue; especially, when it meets with an un∣tutored Iudge, &c. saith Bishop Hall. It is certain, A bad * 1.35 example hath much more strength to draw unto sinne, then a good example hath to draw unto vertue, as one will draw faster down-hill, then foure can draw up, which tells us the reason also; our naturall bend and weight tends, and doth Bias us, that way b 1.36. And thence it is, that one bad companion (which was the old complaint) teacheth more evill, then foure instructors good c 1.37. Servants teach chil∣dren much hurt, I mean, such (for I have no low esteeme of any office in an house, be it never so low and drudging) who cast off their Lords service, and serve the basest master in the world; such, who (as Sr. Tho. More saith) are worse then old lumber in an house; They do not fill up a roome only, but do much ill service; A childe with such foule compani∣ons, fits as ill, as the Fuller with the Collier, it will be blackt with them; They will be alwaies opening their rotten wares before it, so impoysoning the childe with language as black as Hell: The childe is not safe in the Kitchin with these, but if the servant, he or she, be good and faithfull; of a grave and wise deportment: Then the parent hath a Trea∣sure; and a good Spyall; He shall the better watch over his childe, and see into his disposition.
6. There is a sicknesse of the fancie as well as of other faculties, and the distemper thereof is quickly shewen by the tongue, which is but one member, but a world of wicked∣nesse; it quickly runnes out and commits a riot, and leaves us to wishing, that we could recall our selves, which (now the word is out) is as impossible, as to recall a bird upon
her wing. It is good to look to this betimes in children; and, because it is a childe and cannot speak, teach it silence. And this the parent may teach himself and the childe under these notions.
† 1. That the tongue is called a mans glory; and, that it may be, as it is called, he must make his watch strong. He must examine his words before they have leave to passe their barres, pale, or inelosure, (a minute after is too late) to what purpose they would out.
† 2. God must be looked up unto here; man hath made wilde creatures tame; but the tongue no man can tame. It is the Lord that must shut and seal this graves mouth (the throat is, naturally, an open sepulcher) it is He that makes the watch strong; if He keepe not the mouth, as well as the City, a 1.38 then the watch is set in b 1.39 vain.
† 3. And as we must look up to God, so must we into our selves; this abundance is in the heart, as we read after c 1.40; the heart is the well or cistern, whence the mouth fils and empti∣eth it self. The heart must be kept with all diligence; We must keep that spring-head cleane, as we would do the fountain, whence we do expect pure and wholesome water d 1.41; as the heart is the fountain of life, so is it of well-living, and of well-speak∣ing: with all observation keep the heart.
† 4. And this considering, how quickly a mans tongue ensnares him, exposeth him to trouble, even to the will of the adversary, who lieth at the catch, and layeth snares, and makes a man an offender for a e 1.42 word; that man who hath no command of himself here, will be still in the f 1.43 bryars; if you help him out to day, (saith the wiseman, and it deserved our mark) he will need your help again to morrow. If you deliver him, yet thou must do it again. Such snares our words are, which must be considered.
The wise mans saying is to be noted, g 1.44 In the mouth of the foolish is a rod of pride: that is, a foolish man carrieth still about him, his feruler or lash, which will put him to paine enough, because he will speak in the pride of his heart: And it is observable which follows; A fools mouth is his destru∣ction, * 1.45
and his lips are the snare of his soul. A slip with the foot doth not offend us so much, as may a slip with the tongue. And yet a slip of the foot hath slipt the legge out of joynt, and caused much pain; but a slip with the tongue hath caused shame and sorrow both. Therefore he wrote well to his friend, that told him; You had better fall in your floore, or pave∣ment, * 1.46 then by your tongue. An hurt by a sudden fall may be quickly cured; but a fall by a rash word hath so broken a man, that he could never be restored, set straight and in joynt again; his rashnesse hath been his ruine; not his rod onely, as we heard, but his destruction, as we have read, and known: which may be wisely considered by the wise in heart, for it is not in the Philosophy of fools to consider, that an unbridled tongue is storme-like, sudden, violent, and devowring, which sinks our ship quickly, or precipitates us upon the rock of offence. It is an ordinary expression in Homer, but of no ordinarie use, What a word hath passed, the barres, rampier, or pale of * 1.47 thy teeth? imploying thereby and teaching, That our teeth are set, not so much to chew our meat, as for a trench, wall, or double pale of Ivory about our tongue, to restrain, com∣presse and stop our words, lest we utter them rashly, before right reason and judgement have given a worthy passe unto them.
† 5. We must consider also, that we must give an ac∣count * 1.48 of every idle word, and that to Him, who seeth not as man seeth, therefore set we our selves still as in His pre∣sence; the maine and chief help. The Heathen man would say, It were good for a young man to think some sage and grave Cato were at his elbow, over-looking his actions, and hear∣ing his words, that would awe him; How much more then, should the eye of the Lord awe us, which runnes too and fro throughout the whole earth, to shew himself strong in the behalfe of them, whose heart is perfect towards Him? That's very moving, which Laban said to Iacob: we are now upon parting, no man is with us, here is none to witnesse what hath passed betwixt us, but this heap, and that is but a dead remembrancer: but the Lord watch between me and thee,
when we are absent one from another; if thou shalt do so [Chap. 4] [sect. 7] and so, no man is with us, see God is witnesse hetwixt me and * 1.49 thee. Nothing should so much awe us, as that God is wit∣nesse of our words, if we consider he doth watch over us, we will make our watch strong, and not lightly offend with our mouth. And so much to teach us silence till we know how to speak. The brief of that, which concerns the instruction of the child, is but this short lesson. Suffer not thy childe to speak vainly, much lesse wickedly, where-to it is very prone. Loose words will quickly produce loose actions a 1.50. Therefore give not liberty to much babling, there will be much folly; a sea of words (as the proverbe is) but not one drop of reason b; and it leadeth to a very bad custome. Re∣member the Preachers lesson; Speak, * 1.51 young man, if there be need of thee, (thats the Rule to judge, when speech is better then silence) and yet scarcely when thou art twice asked. If then it be a daughter, let her words be answers; silence d is a womans virtue, and there is no danger * 1.52 there. So she may learn to open her mouth with wisedome e 1.53, and then she shall have joy by the answers of her mouth: for a word spoken in due season, how good is it f 1.54?
7 A parent must look to it, that an oath be not heard from the mouth of a childe; he will learn it sooner then he will his prayers. From his mouth, it is like a word clothed with g 1.55 death. Here the Father is, as he is in every thing, very ex∣emplary, the childe must honour the father, and the father owes a reverence to the childe h 1.56, the elder sort must carry themselves reverently before youth; and in this point very circumspectly, or else there is no hope but that the childe will practise, as he heares and sees. Therefore our Lords prohibition must hold in the parent, else the childe will be loose and runne out. Sweare not at i 1.57 all; not at all willingly, but forced by k 1.58 authority, or incredulity; not at all, rashly or lightly; not at all by the creature, we cannot make the least that is, and if we use any thing in a vain and light manner, whereby God hath made Himself known to man, we take His name in vain, and we know what follows. I cannot but
remember how often that golden-mouthed Father warnes [Ch. 4] [sect. 8] the people of Antioch, That they sweare not, that they be∣ware of oathes. It is the close almost of every Homily. And in one place, he speaks very plainly, and to a childes capa∣city, Away, away with this wicked custome of oaths, and let us give but so much honour to Gods Name, as we do unto our best clothes; it is our manner to reserve them for solemne times, for speciall service: Good friends, let us not so farre contemne our own souls, and their everlasting welfare; as that we use the terrible Name of God more dishonourably, then we will our clothes. So that Father. All meanes must be taken, where∣by * 1.59 the childe may conceive the Name of God aright, to be, as it is, dreadfull and terrible. And lesser things must be a∣voided, though they were not evill in themselves, to pre∣vent an evill, whereto they lead. Our Lords following words yeeld us our lesson; Let your communication be yea, yea, nay, nay. I think of the Fryars note here, it is a good one;
When the heart saith yea, then the tongue must say yea, that is yea, yea: and when the heart saith nay, then the tongue must say nay, that is nay, nay.a 1.60 Bezaes note is to that very purpose, What ye do affirme, ye must affirm heartily, clearly, without reservation, (a Popish sleight b 1.61) in all sin∣cerity; and what ye do deny, deny it so too.
An c honest mans word is as good as his oath, & of more credit. For a man to use his faith and troth (two ordinarie words) sheweth a man hath no credit, for he sets his jewels to pawne; if he had faith indeed, or truth either, or knew how pretious they were, he would not be so lavish of them. Yea, yea, must be enough; Nay, nay, sufficient, unlesse the cause be weighty, and before a Iudge, as was said, and if so to a parent, much more to a childe. Assuredly, for Christ hath said it, Whatsoever is more then these, cometh of evill.
† 8. And here I do not hold it any impertinency, to teach the childe (for the Fathers sake) as before, to hold his tongue, till he hath examined his words, and their errand; so here, to give words their weight, that being spoken, they meant what they said.
A wise man lookes * 1.62 before he leaps, and well adviseth be∣fore he speaks but when he hath spoken, he will not think he hath done: We hold it a foule disgrace if a man shall give us the lie; we must not put that disgrace upon our selves, suffering our actions to disagree with our words, which is to give our selves the lie. Lelius passeth a short censure upon Ca∣to and Socrates, but he makes a wide difference in their com∣mendations. We have heard much from the mouth of the one, we have observed more from the hand of the other. * 1.63 The one mans words are commended, the other mans deeds. Bodin giveth a shorter censure, but no commendations upon that holy-fa∣ther, Pope Alexander the sixth, and Borgias his sonne, The father never spake what he meant, The sonne never did what he spake. Their Maxime was, Give thy word to all, Keep touch with none; And this was Dare verba indeed, in plain En∣glish, Knaverie by your leave. An honest man will not passe his word lightly, no not for himself, much lesse for an∣other, for then he takes the ready and rode-way to need the same courtesie from another. But when his word is passed, he holds it as firm as his oath. Shew me a man, that makes light of his words, and I will shew you the same man, that he puts no weight in his oath: if he breakes his word with you, no bands a 1.64 will hold him, except one, that hath his hand in it; and the reason thereof is plain, because he knows that is a manuduction to the prison; he will hold with you there, because he knows, if he do not, that the prison will hold him, for that is a strong hold. Remember we, that we hold it the greatest indignitie in the world, if a man can do to us, as some-time he will threaten, if he can make us Eat our own words; Beware we, that we do not put this dishonour upon our selves, which we could not brook from another. Of all beasts, we have them in greatest detestation, who devoure their own young (such beasts there are;) our words, what are they, but the issue of our own mouth? And if we resume and recall them, what do we other then eat and devoure our own off-spring?
And hence a childe will learn (it is not too subtill for him) to detest their Religion, who doctrinally b 1.65 teach;
That words, how solemnly so ever pronounced, are like Gypsies knots, fast or loose at the Churches pleasure, no faith, no keeping touch with any, but as it maketh for advantage:c 1.66 No; what say they to the three yeares famine? That is a resolved case. 2. Sam. 21. so is that also, Ezek. 17. 16. 17, 18, 19. very worth the nothing. And we learn too, what Pharaoh teacheth by the light of nature, saying thus to Ioseph, Sith thy Father hath made thee sweare concerning the place of his buriall, by all meanes go up and bury thy Father d 1.67. But let us mark that, which is most remarkable, that, which is to be wished were forgotten, but it cannot be. How God hath reproved this breach of covenant from heaven, witnesse that sad, sore and grievous stroake, which by a Divine hand, was inflicted upon that King e 1.68, and his whole Royall army, who made an oath, taken upon the holy Evangelist, for the concluding a peace with the Turkish Sultan f 1.69, but a broker to unworthy ends; yet is an oath the greatest securitie that can be given, the onely chaine on earth, (as one saith g 1.70) besides love, to tie the conscience of a man and humane societie together. Mark we must also, in that stroake, that the like vengeance was remarkably executed upon the Cardinall, who absolved the said King from the said oath: for being wounded unto death, he was found lying in the high way by Gregory Sa∣nose, ready to give up the ghost, and seemed but to stay to take with him the bitter curses of such as passed by, flying from the battel, as the due reward of his perfidious absolu∣tion. What will the Pope now (for the league was disan∣nulled by power from the Pope) or his Cardinalls, that now are (for it was by perswasion of Iulian a Cardinall) what will they say to this vengeance? to this sad stroake? for as that breach of covenant was to the reproach of the Chri∣stian * 1.71 name ever since; so was that vengeance to the infeeble∣ing the Christians arm to this very day. Besides all this, we must remember the words that are so plain, A good man
speaketh the truth from his heart, and though he swear to his [Chap. 4] [§ 9] hurt, yet he changeth not; what say they to all this? Nay, I cannot tell, nor themselves neither: But this we can tell, It is as familiar for them to eat their words, as it is to drink bloud; they are infamous all over the world for both; i 1.72 there∣with they are filled as a bot••le with wine; Drunk with the bloud of the Saints. Tell the childe this, he may understand it, and so understand it, that he will never look back to this Sodom, never return to that Aegypt; for a silly fish (the Na∣turalists say) will not come to a bloudy hook.
Now for us men, if we shew our selves men, we have from hence made Davids conclusion; I have sworn and I will perform k 1.73 it: when we have sworn, when our words are within that inclosure, we dare not break-out, we will per∣form, we are fully purposed so to do, if in licitis; l 1.74 if not, we know the rule: Remember we must still what the Lord saith to David; for as to David, so to us, He hath sworn to do His people good, yet do they provoke Him with many un∣kindnesses and much hard usage every day; and though they do so, so often break covenant with Him, yet will not He break covenant with them, nor alter the thing that is gone out of his lips m 1.75. This we must observe for our imitation, for they keep us from perishing. And thus much, that parents may learn, and that they may teach their children how sa∣cred a bond an oath is.
§ † 9. We may observe children very abusive one with another; they will seem not to know one the others name. Prevent this evil quickly in teaching them better manners; they have no excuse for that fault, the childe knows his name, and who gave him that name, and wherefore? for distinction sake he knows that he might call others, and be called by the same name. If a parent heare a Nick-name from a childes mouth, let the childe feel the parents hand. Trust me, the abuse is not light.
§ 10. We may observe them very quarrelsome, striking one the other, and very commanding over servants, though,
during their minority, or nonage, they differ not. Their words [Ch. 4] [§ 11.12.] should be intreaties, they must be commanded, not com∣mand; If they strike, they must feel the blow, from the hand, to whom it doth belong. One commander is enough in a house, and the childe must be taught awfully to observe that one, whether him or her; Remember still, that a 1.76 Obedience is the best lesson, that a parent can teach the childe. And looke he must that the childe learn it, as he looks to have him prove a peaceable man here-after; else, he will prove a great troubler of the house, perhaps of the whole state.
§ 11. We may observe children very ready to uncover that, which Nature hath hid; no point of their innocency this, at these yeares, to shew their nakednesse, which heathen have shamed to do. b 1.77 Nature hath taught us so much at this point, and they, who had no other light, that I need but point at it, and referre to the margent; But beleeve me, chil∣dren must have instruction and correction at this point, they will need both.
§ 12. Children will mock, scorn and scoff very ordina∣rily, especially such as are poore, impotent or deformed, as if such had not the same flesh with them; or, as if God made not the difference. We see it dayly thus; If God doth afflict any, laying them low, such these children will have in de∣rision, they will, as Iob c 1.78 saith, let loose the bridle before such poore-ones, speaking reproachfully with their lips. We know the danger and our duty, let them not scape by any meanes, it is very evil in it self, and it tends to more.
I would children were onely faultie here, and that they did not learn it of their Elders, who, not onely too d 1.79 impe∣riously command those, that are in subjection to them; but
also, too often abuse some poore silly creatures, yet of the [Chap. 4] [§. 13] same mould and image with them, as the Philistines did Samson, fetching them out to make them sport. Assuredly, the lowest of men is too high and noble a creature, for the highest man on earth, to vilifie or trample upon. Though yet (not to speake of some in a lower orbe) so the proudest man on earth (for he saith, he is as high above Princes, as the Sun is above the Moone) hath dealt with those, whom God had exalted, putting them under his foot; and he said he hath Scripture for it, (Psal. 91. 13.) But there is a Scri∣pture fits him better, and will hold him; Proud and haughty scorner is his name, who delighteth in proud wrath, Prov. 21. 24.
Note we this, That as in the body naturall, so in the bo∣dy politick; God hath set no one higher then the head, and no one lower then the foot; he must not be set under, he must not be slighted, scorned, or contemned. He that made him, made thee, He doth thee service here, contemne him not for that, but blesse God that made thee the head. Re∣member also, we have all one Master in heaven, before whom we must appeare, after we have layne together in the earth.
§ 13. We may observe children very ready to curse o∣thers, and wish the plague and pox upon them; They consi∣der not, what a devourer the one, nor how loathsome and defacing, the other. Indeed, they know no other plague, but the rod, so they account it, and let them feele, how soveraign a remedy that is, against the plague of the tongue (for it is a plague indeed) there is no more to be said to it, but what hath been said, that must be done.
We may observe also, that children are very apt to curse themselves; for they know not what they say. A childe will ordinarily say; I would I might never stirre hand or foot; They will wish, I would I might never speake; I would I were dead; and yet worse then these; I would I might be hanged; and yet worse, The Divell take me. All this these poore children will say; who sees them, and heares them not, say∣ing
even so? They consider not, how soone God can wi∣ther the legge, as well as the hand; The King shall stretch it forth, but cannot get it in againe. They know not, how soone He can stop the mouth, and hold the eye, and restraine this little vapour, our breath; and then, where is man, that speaks so proudly? They know not how soone, God can say, Be it so, as ye have desired. Children must be taught, That in God they live, move, and have their being: In His hands is their breath, and all their wayes e 1.80, Him they must glo∣rifie. And for the better inforcing hereof, the parent may note, for the childes instruction foure examples of those, who spake rashly, and were payed home in that they spake against themselves.
† 1. We reade, Numb. 14. There in a discontent the people murmured, and wished themselves dead, verse 2. At the 28. verse The Lord saith, As ye have spoken in mine eares, so will I do unto you; so their carkeises fell in the wil∣dernesse.
† 2. We know who answered and said, His bloud be up∣on us and our children f 1.81, even so it was; An heavy impreca∣tion, and most heavy it lyeth upon them, even unto this day. It pursues them (saith g 1.82 Aretius upon that place) so as we may know the Iews and distinguish them from all o∣thers in the world; for they looke as men affrighted and a∣stonished, They are an astonishing example of Gods smoak∣ing wrath, and written for our example, who come the neerest to that Mother-Church in our receits and returnes, I meane, in mercies and in sinnes.
And this may teach us also, that we speake not rashly a∣gainst our selves, nor reject the Counsell of God against our soules h 1.83; nor trample under foot the Sonne of God, counting the bloud of the covenant an unholy thing i 1.84; for as that bloud, being sprinkled on the upper doore-post, that is, on our hearts, speaks better things then the bloud of Abell; so, being re∣jected and despised, as bloud cast on the threshold and under foot k 1.85, it speaks the sorest wrath: witnesse the example we
are now upon, I meane the judgement of the Iews, which is become a signe, conspicuous to every eye, as a Banner dis∣played, or as Ensignes lifted up l 1.86.
† 3. There is a third example of a Knight, who suffred above twentie yeares since on Tower-hill. I will note what he spake to the people at that time, when it was time to be serious; for he was taking his last leave of them, and of the world; Thus he spake,
I was a great gamester, and still haunted with ill suck; once and it was in France, having lost a great sum, I solemnly wished, would I might be hang∣ed if ever I played againe: I quickly forgot what I had so solemnly promised, and fell to my game again; But now, you all see, how God hath payed me home; a man, not likely to breath my last here, in so open a place: so sadly spake, that sad Gentle-man, at a sad time, and as sad a spe∣ctacle:And, with many good admonitions, and savoury expressions, he yeelded his body to the justice of the Law, and his spirit to Him who abundantly pardoneth; and so dy∣ed, as one, that had hope in his death.
† 4. Dietericus, in his Postills m 1.87, tells us a yet sadder exam∣ple; not of his own knowledge, but from anothers Relati∣on, of much esteeme and credit with him, The Relation is this, A young Gentle-woman of good note and breeding, portion and proportion answerable, had set her affection upon a Gentle-man, but too low for her ranke, or not rich enough, in the friends esteeme; yet, to assure the young man to her, and her selfe to him, she solemnly wish••d, The Divell take her, if she marryed with any other. The parents shortly after found out a fitter match for their daughter of their own chusing, for the other liked them not. I remember not well, how the maide was pleased, but the parents were, so the match was concluded: This we may note by the way; If the question were put to parents, what sway rea∣son doth carry in the making of matches, I beleeve they that go for wise-men might be posed, or else ashamed to answer the truth: Affections doe sway most with young persons;
Money, and such by-respects, with the old; so the match is [Chap. 4] [§. 14] made, and the childe is undone (more of this in the second part) the sequell hereof was this; To Church the maide went with another (not her own choosing) and, with the parents consent, to him she was married; home they re∣turn, and then to dinner; By that time they were set, there came two gallants to the gate, and, seeming well ap∣pointed for a wedding solemnitie, in they were brought and accordingly entertained; After dinner they had their dance, and these strangers the favour to dance with the Bride. In the midst of the dance (and so the Musick was spoyled) away they whipt the Bride, the friends saw her no more, only her cloathes they found, for the Divell had no quarrell against them; so goes the Story, And if so, there was a feast turned into mourning, and a rash wish paid home. Much credit is given to the relation; but this waight certainly it hath; To bid us beware of that adversary, who, like a roaring Lion, seekes whom he may destroy, and wait∣eth but his commission; when that is granted, he will be as quick, as he was with Iob, to the uttermost extent of his chaine. And yet, as if we never read any of all this, not how he hath tormented the body; not how he delights in the vexation and paine of the creature, in proud wrath; as if we had neither heard nor read this; both young and old, speake as lightly of the Divell taking them, as if he were their familiar friend, and would use the creature kindly: And they speake as lightly of damnation, as if perishing for ever were nothing; and everlasting burnings but a light matter, it * 1.88 had no more heat in it, then a glow-worm: we have heard that, which bids us beware, and instructs the father and the childe very much. I have done with the tongue, that un∣ruly member, which causeth our trouble, and commands our watch; Childrens hands must be observed also, as we partly heard, and now followeth.
§ 14. We may observe children spoyling much more then they eat, like calves, that make many orts. They cannot un∣derstand
what a blessing they have in their hands, therefore they cannot prise it. But looke to them herein, so shall you prevent a great evill, and a great provocation, the treading under foot Gods good creatures: In an house, where I once lived, the children had their trencher full, and their hands full, and mouthes full, all at once: Some was spilt on the ground, and some upon the trencher, for commonly chil∣drens hands are so foule, that none will eate after them. The parents did not well observe it, and servants worse. There was plentie, and where that is, it is hard to pick up crums; sicknesse came, and tooke away the parents; and the Parish the children, one friend takes one, and the second another; at home was nothing, there had been too much spilt.
This may minde us of Christs rule, and practise, That the broaken meat be taken up, and nothing kept so ill, that it is not fit for the prisoners basket. We may also consider, If God send us cleannesse of teeth (which we may feare) it will adde much to our smart, That we now want, what we once spilt, or suffred so to be, or worse; That, when the fuller furnished our tables were, the fuller of vomit and filthinesse they were; The fuller our pastures, the more, like beasts, we trod down with our feet, and kicked with our heele; The more Gods blessings were, the more we forgat the Giver; The more sleightly we esteemed, the more carelesly we cast away the fruits of His bountie towards us: The parent must remember, and he must remember the childe of it often; That the hungry stomack calls out for bread, bread, and ac∣counts it for dainties; Yea, unto that soule, every bitter thing is sweet n 1.89. Water out of the rocke is o 1.90 honey to him. So Chryso∣stome enterprets those words of the Psalme, Ad pop. Ant. Hom. 2. But bread is daintie indeed, thats the staffe of life, it is All. If bread be deare, that makes a deare yeare, how cheape so ever other things are, Though what is cheape, when bread is deare, unlesse it be the needy-mans houshold stuffe, his dish, or his stoole, &c. his cloath, or his bed, or his mill-stone; any thing he hath, all he hath, shall go for bread p 1.91.
Where you finde no bread in a house, there looke to finde nothing, but thin cheekes, hollow eyes, and a black visage. All goes out there, that bread may come in. A man will sell himselfe for bread, q 1.92 Man hath eat the off all r 1.93 or garbage of Doves, that which we cast to Dogs, but they will scarce eate it; Nay, man hath eat his own flesh for want of bread. All these the sacred Scripture tells us, and it is good to tell it the childe. It is proper also to tell the childe what our Chronicles do report; That in King William the Conque∣rours * 1.94 dayes, 1069. there was a dearth, which eat up the in∣habitants, so that some part of the land was wasted with∣out people, none left to till the ground for the space of nine yeares: In that time of distresse we reade, they did eat mans flesh. In King Henry the thirds dayes, in the eighteenth yeare of his raigne 1234, many perished for want of victualls. In the ninth yeare of Edward the second, 1315. the extre∣mitie was such, that hors-flesh was accounted great cheare, and some eat their own children; and the theeves in prison did pluck in pieces those, who were newly brought in. In the yeare 1440. bread-corne was so scarce that the people made bread of Fern-roots. This dearth was in the eighteenth yeare of Henry the sixt. In the eighteenth yeare of Henry the eighth, Corn-fields and pasture were destroyed by the much raine, which fell in November, and December: then it was dry till the twelfth of April, and from that day, it rained both day and night, till the third of Iune, whereby the famine was sore the yeare following.
Many such sad stories there are, touching the extreamitie of famine; s 1.95 Lipsius hath some, so hath Eusebius cited by Mr. Brightman on Revel. 6. 8. Dr. t 1.96 Hackwell hath some of these before mentioned, with an addition of some other; But we have all summed up together, in that sad Relation out of the Palatinate. If this be laid to heart, many things will be reformed, which are now quite out of order; and a∣mongst many, this one; Parents or Governours, will take care, so far as is possible, That there be an humble, thankfull,
sober, u 1.97 temperate use of the creatures, so as they may re∣fresh, [Chap. 4] [§ 15] not oppresse; this will be their care; And they will looke to it also, that the broken meat be taken up, that the least crum, which can be saved, be not lost; no, not a crum.
§ 15. We that are by nature children of wrath, have in our nature so much fiercenesse, as that we cannot credit nor beleeve it, though another should shed teares over x 1.98 it, un∣till the foundations of our natures are discovered; The oc∣casion offered; and the restraint taken off. A swine will keep clean in a meadow; Lime will not smoake till you put water to it; A Lion sleeps waking, with his eyes open; and wakes sleeping, with his eyes shut: To look to, he is as gentle as a Lambe, but if you pluck him by the eare, he will pluck you by the arme, though he seemes to wink; stirre him, or let him loose, then you shall know what he is y 1.99. I meane by all this; That we know not our natures, how fierce they are, till we are tempted by the occasion and so tried. Therefore we should looke to it betimes, and be jea∣lous over our own hearts; and restraine in children, whatso∣ever leads that way, I meane, to crueltie and fiercenesse.
And then we shall not suffer children to delight them∣selves, as commonly they do, in the vexation and paine of the creature, which, the more it is in their power, the more children will vexe the creature, to shew their power in the torture and paine thereof, witnesse that rude custome on Shrove-tuesday; witnesse also our flyes, birds, Cats and Dogs, tossed up in blankets, or set on furiously to encounter, man∣gle and enter-teare each other. Children consider not by how weake supports, mans life is upheld; nor, how ser∣viceable, the flesh of some of them is, the blood of other∣some, and the excrements of a third, the most approved re∣medy for a sore throat; This children consider not, nor can they think, what ill blood such bloody exercises do breed; They consider not, that such sports leade to crueltie, where∣by we come neerest to the Divell, who delights in the paine of the creature.
It is a knowne story, and to be observed; That a very proud King, delighted much in his childe hood, to put out the eyes of Quailes; This King carryed himselfe after∣wards, with such pride and insolency, that he had his deno∣mination from it; and delighted himselfe so much in cru∣eltie and bloud, that the people expelled him out of their Citie and Countrey, with protestation never to receive any King againe: so they changed the name of their Govern∣ment. An Emperour after him, delighted as much to see the entralls of flies, he killed as many as he could catch, and tooke his times for it: So the proverb was, The z 1.100 Empe∣rour had not so much as a flye neere him; This man (or rather beast in shape of a man) delighted as much in the shedding of Christians blood, and as cruelly abused Gods Image, which he had shamefully cast off. Indeed there are some men, who are cruell to Christians, and kinde to Beasts: But they have but the shape of men, they are a 1.101 Beasts indeed, and therefore do they esteeme more of Beasts, then of Chri∣stians. It is b 1.102 reported; that a Christian Boy in Constan∣tinople, Had like to have been stoned, for gagging in a waggish∣nesse, a long billed fowle b.
I would perswade but this from hence, That children be not suffered to bathe their recreations in bloud, (as Mr. Bol∣ton phraseth it) Not to refresh their tyred mindes with spe∣ctacles of crueltie, nor inured to behold rufull objects without horrour. No beast, they say, takes content, in the hurting of any other, except in the case of hunger or anger. They satisfie their appetite, and rage sometimes with cruel∣tie and bloud, but their eyes and fancies never.
It is a debasing of humanitie below beasts, to please the eye, I say not, in beholding one man teare and mangle ano∣ther, but to see poore beasts encountring each other, and mangling each other, being set on by man; we must not make Gods judgements and punishments of sinne (for we made the beasts wild, our sinne put the enmitie betwixt the Woolfe and the Lambe c 1.103) the matter and object of our recreation.
Alas, sinfull man (it is Mr. d 1.104 Boltons patheticall expression) what an heart hast thou, that canst take delight in the cruell tor∣menting of a dumbe creature? Is it not too much for thee to be∣hold with dry eyes, that fearefull brand, which only thy sinne hath imprest upon it? but thou must barbarously also presse its oppres∣sions, and make thy selfe merry with the bleeding miseries of that poore harmlesse thing, which in its kinde, is much more, and farre better serviceable to the Creator then thy selfe? Yet, I deny not, but that there may be another lawfull use of this Antipathy, for the destroying of hurtfull, and enjoying of usefull creatures, so that it be without any taint, or aspersion of crueltie on our part, or needlesse tormenting of the silly beasts.
It is a sure note of a good man, He is mercifull to his beast. And it is worth our marke, That the Lord commands a mercy to a creature, perhaps not worth two farthings, and for this He promiseth a great mercy, the like blessing, which is promised to them, who honour their father and mother: Deut. 22. 6, 7. If thou finde a birds nest, &c. Thou shalt in any wise let the Dam go, and take the young to thee; That thou mayest prosper and prolong thy dayes.
This is to lead to mer∣cy, and to take out of our hearts crueltie (saith Mr Ains∣worth)It is the least of all in Moses law, and yet such a promise is annexed thereunto, as we heard; so true is that, which the learned Knight hath, The debts of mercie and cruel∣tie shall be surely paid.
Think we on this, so we have our duty, and we shall teach our children theirs: and then, though the bloud of the crea∣ture be not spared, for we have dominion over it, yet it shall not be abused, nor shall we delight our selves in the pain of it, which tends to much evil, which we must by all means, and all too little, prevent, and at the first, while the minde is tender, and doth easily receive any impression.
15. It is not possible to point at all the evils, whereof our corrupt nature is fruitfull; nor at all the meanes, whereby to prevent the growth of the same. I remember how e 1.105 Iso∣crates concludes his oration so full of instructions; With all
our diligence, we cannot overcome the pravitie and corruption of [Chap. 4] [§. 16] our nature. And yet, we must not sit still therefore, and do nothing at all, because all we do, is too little. We must with the husbandman cast up the ground, and cast out the stones, and thorns, that is the order; and then cast in the seed, that is our duty: And we must look up to an higher hand, who makes the seed to grow, that is a parents wis∣dome. We must not forget the order, this plucking up these weeds first, where with our nature, like the sluggards field, is over-run; which will so choake the seed, as that no fruit can be brought to perfection. The Greeks have a proverb, somewhat homely, but it teacheth very much, you must not put f 1.106 meat into a chamber-pot. This teacheth, that good instru∣ctions to a stubborn and corrupt heart, are as good meat to a foule stomack, the more we put in, the more we increase the distemper: We must look to the cleansing the heart in the first place, the keeping that fountain clean, as we would the Spring-head, whence we would fetch pure water. I re∣member the reproof that was given to a very loose compani∣on, who yet would sit very close and attentive at a Philoso∣phers lecture
It g 1.107 will come to nothing, (young man) which you take in, nay, it will rather hurt then do good, because you have not looked to the cleansing of the vessel.And this reproof is the same in substance with that prohibi∣tion, which we finde Ier. 4. 3. 4. h 1.108.
When there is no pains taken for the cleansing of the heart first, but we bring our old corrupted hearts, to new and holy lessons, they agree no better then new wine and old bottles; all is lost, the instructions spilt, and if any good pur∣poses were, they vanish, like the morning dew, and the heart returns again, like the swine or the dogge: And the very reason thereof we have heard.
16. We may note now in the shutting up hereof; that we may abridge our way, and make it shorter, by leaving precepts, and proposing examples: for these take best with children, and it is the more compendious and certain way.
So the sober master reproves his drunken servant; he bids him leade his horse to the water; when the horse had drunk and had sufficient; he bids his servant make the horse drink again, which when he assayed, but could not do, he thereby corrected his servant, as the verier beast. And so the old man in i 1.109 Horace deales with his young sonne; for, disswading him from the vices, and sinnes of the time, he proposeth such unto him, whose sinne had been their ruine. See, childe, yon∣der poore ragged fellow; it is very truly observed of him, that he was a very bad husband of his time and purse, he cast away his time, as a worthlesse commoditie, and his mo∣ney as if it could never be spent; now he would recall both, but cannot. Learn thou by his example to account time pre∣tious, and well to husband both it and thy purse. Learn also to put a fitting esteem upon those creatures, which are ap∣pointed for thy nourishment and refreshing; for this fellow, whom you heare crying out for one bit of bread and one drop of drink, was wont, having plenty of both, to tread his bread under foot, and to cast his drink in the street. Behold another, he goes creeping by the wall, nothing but skin and bone, a loathsome carkeise, he rots above ground; It is tru∣ly observed of him, that he minded nothing but his pleasure; he would do whatsoever was pleasing in his eyes, and now, that his light is consumed to the socket, and going out in a snuffe, and pains are upon him, he mourns. But now behold a third; see how well furnished he is; every way accompli∣shed, a companion for the best man in the parish; he hearken∣ed to instruction and was wise. After this manner the old man instructed his sonne by way of example, and that way * 1.110 we may take, nay we must, if we intend the information of children.
Thus much touching a parents first work with his childe, which is, the watching over him, for the rooting out of evils; what these evils are; and the way to prevent them.
Tom. 6. ser. 1.
Judg. 9. 34.
Quint. de cla∣ris Orat.
Gal 4. 1, 2.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Acts 8. 9.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. Chrys. hom. 41. in Gen. 18.
Eutrapolus, cui∣cunque nocere volebat, vesti∣menta dabat pretiosa. Hor.
Isa. 46. 8.
Reade Chry∣sost. upon Gen. 3. 1 vers. 2••. Hom. 18.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de Educat.
D. G.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrys. ad pop. Ant Hom. 19. VVe com∣mend not an horse for his trappings, nor must we a man for his clothes; what availeth a body well clad, and a soul naked? 1 Pet 3. 3. Aug. confess. lib. 1. cap. 7.
Vt ameris ama. Mar.
Ego tibi mon∣strabo amatori∣um, sine medi∣camento, &c. Si vis amari, a∣ma. Senec. epist. 9. If we would be beleeved, we must live honestly: If we would be beloved, we must love hear∣tily; Isid. Pelusit, lib. 2. epist. 148.
1. Sam. 25. 17. Latrant, non lo∣quuntur; Cic. Brut. pag. 161. fol. Stridet non lo∣quitur. Cal. epist. 339.
2. Sam. 23. 6, 7. Vt spina, ex qua∣cun{que} parte con∣spexeris, habet a∣culeos: Sic ser∣vus Diaboli. Chrysost. in Matt. 7. Hom. 9. lat. aut.
De Civit. lib. 18. cap. 7.
Reve. 22. 15.
ch. 4. sect. 4.
Isid. Pelus. lib. 2. epist. 145. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Isid.
Labor muria virtutum.
Hic motus a∣quas maris à putrefactione tuetur, Magir.
Prov. 18. 9:
Prov. 6. 6. Parvula, nam exemplo est, &c. Hor. Ser. lib. 1. Sat. 1. See Chrysost. ad pop. Antio. Hom. 12.
Job 6. 7.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrysost. Tom. 6. in vet. Test. pag. 54 2.
Math. 25. 26.
Lege Isid. Pelus. lib. 3. epist. 124. & lib. 4. ep. 35.
De Vit. Mon. lib. 3. cap. 7.
Ante omnia pestes illas ani∣morum sodales malos. Cent. 1. ep. 78. & 82.
Prov. 13. 20.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epict. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Theog.
Removenda ab aspectu ne tan∣quam lachryma ab oculis in pe∣ctus cadant. Strad. lib. 1. Prolus. 3. p. 719.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
a Censure of Travel. sect. 3. see sect. 4.
Omne in prae¦cipiti vitium ste∣tit. Juv.
Plus no••et Gorgias quam prodest Cratip∣pus. Our nature is like unto fire, which if there be any infecti∣on in a roome, draws it strait to it selfe: or like jet, which omitting all precious ob∣jects, gathers up straws and dust. Dr. H. Censure of Tra∣vell. sect. 21. Corrupt dispo∣sitions, out of a naturall fer∣tilitie, can both beget and conceive evill alone, but if it be seconded by examples, precepts, incouragements, the Ocean it selfe hath not more spawn; Ibid. Vt aqua in areo â digitum sequitur praecedentem: ita aetas mollis flexibi∣lis, & quocunque duxeris, trahitur. Hier. lib. 2. epist. 16. p. 201. Vix artibus honestis pudor re∣tin••tur, nedum inter certamina vitiorum. Tacit. An. 14, 4.
Psal 141. 3. See Trem.
F••agil••s sunt nostrae serae, nisi De•••• ill as serva∣verit, &c. Chrys in Matth. 24. Hom. 51. lat tantum.
Second part. Pro, 4. 23.
Psal. 141. 3. Trem.
Isa 29 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, E••r••p. Bac. pag. 14.
Prov. 19. 19. Trem. reades it otherwise.
Prov. 14. 3. Trem.
Chap. 18. 7.
Isid. Pelus. 1. Epist. 459
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vallum aut clau∣strum dentium.
Est aliquid quod ex magno viro vel tacente proficias. Aliquis vir bonus eligendus, & ante oculos habendus, ut sic tanquam illo spectante viva∣mus. Sen. Epis. 11. l••g. Cl. Alex. Paed. l. 3. c. 5. ω St••om. l. 7. 523. 2. Chro. 16. 9.
Gen. 31. 49.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cl. Paed l. 2. c. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Stro. l 1. p. 205.
Eccles 327. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Paed. lib. 2.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Strom. l. 2. p. 285.
Prov. 31. 26.
Prov. 15. 23.
Eccles. 23. 12.
Maxima debe∣tur pueris reve∣rentia Juven.
Matth 5. 34.
Vel authoritate deferentis, vel duritie non cre∣dentis.
Hom 9. ω.
Quod affirma∣tis nudè, ••ffirme∣tis, quod negatis, nudè negetis.
La••chra perju∣rio Cic••i. 3. pag. 143. Quae dixeris jurasse ••uta. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isid. Pelus. l. 2. Ep. 146. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. 7. p. 527, 528.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hom. Iliad. γ.
Hujus enim facta, illius di∣cta laudantur.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pind.
Qui dogmati∣zant mendacia.
Nulla sides nisi prout expedit.
Gen 50. 5. 6.
Lewis King of Hungary. Vladislaus.
Hist. profan. Medul. p. 823.
S. Dan. Hen∣ry third p. 167.
Lege Barcl. Eu∣phor. 4. p. 360. & Asch. Tox. p. 26. Psal. 15.
See Mr Bolton direct. pag. 232.
Psal. 119. 106.
Juramentum non debet esse vinculum ini∣quitatis. Zanch. de Spons.
Psal 89 34.
Aug. decivit. 14. 12.
Cic Offic. 1. p. 53. Aug. de Civil. 14. 17. Clem. Alex. paed. l. 2. c. 6. p. 125. &c. 10 p. 141. & lib. 3. p. 187. Zanch. cap. 1. Gen 1. 21.
Effraenatè in me invecti sunt, quasi immissis vel excussis ha∣benis. Job 30. 11.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We must use our servants as we would be used, for they are men as we are. Clem. Alex. paed. 3. cap. 11. A noble man was wont to make his ser∣vants drudge like horses: and when they were at their drudgerie, his manner was to curse them, and to call them by no other name then dogges. Not long after, falling sick, his voice was taken from him, and when he would speak he barked. Camer. tells this story. (chap. 86. p. 436.) as a judgement wrought amongst them, and which he saw, which may teach us so to speak to, and so to use our servants, as fellow-servants, for so they are; (as one saith) Inferiours to us, but men with us; servants, but fellow-ser∣vants. Macroh. Sat. lib. 1. cap. 11.
Dan. 5. 23.
Matth. 27. 25.
Tanquam atto∣nitos & terre∣factos.
Joh. 7. 30.
Heb. 10. 29. Chrysost. speaks sadly, touching this abiding wrath upon the Jewes, and the cause of the same. 1. Tom. H••m. 37. orat. 4.
Mr. Ainsw. Exod. 12. 7.
Numb. 16. 10. Exemplum om∣nium oculis ex∣positum, ut est e••ectum signum. Trem.
First part imprinted, 1631. p. 410. C••lum. 2.
Lege Comerari∣um oper. succ. cap. 86. pag. 482.
Prov. 27. 7.
Psal. 81. 16.
Vbipanis de••••∣cit ibi omnia sunt venalia.
Gen. 47. 19.
Ingluvies cum interaneis. 2 King. 6. 25. Trem.
Reade Dr. Gouge D. D. p. 170.
Lipsius de Con∣stant. lib. 2. cap. 23.
Apolog. lib. 2. sect. 4.
If we take what sufficeth nature, it is nourishment, pleasure, health; if more then sufficeth, the contrary. Chrysost. ad Heb. cap. 12. Hom. 29.
2 King. 8. 11. Virtutes & vi∣tia non sunt pri∣usquam lacessan∣tur.
Solve Leonem & senties.
Ne musca qui∣dem. Suet. Dom.
Lege Dialog. de bello sacro p. 339.
Lo. Ver. Es∣say. 13. p. 67.
Quis seras fe∣cit nisi tu. Mor. de verit. religio∣nis. cap. 12.
Direct. 156.
Ad D••m. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. ω.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plut. de educat.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aul. Gell. 17. 19.
Clem. Alex. Strom. lib. 1. p. 203.
Lib. 1. Ser. Sat. 4. insuevit pater optimus hoc me &c.
Exemplis vitio∣rum quaeque no∣tando.