from Anger Wine Tobacco how occasioned For in Anger an earnest desire after any thing In Drunkenness by Wine other Liquors or Tobacco or extraordinary heat too many spirits being sent to the brain make such a confusion as they cannot regularly nor readily be sent thence into the muscles The Causes of Languishing Languishing is another and is felt in all the Members being a disposition or inclination to ease and to be without motion occasioned as Trembling for want of sufficient spirits in the nerves But in a different manner For Languishing is caused when the Glance in the Brain do not determine the Spirits to some muscles rather than others when Trembling proceeds from a defect of the Spirits 'T is also frequently the effect of Love joyned to the desire of any thing which cannot be acquired for the present For in Love the Soul being so busied in considering the object beloved all the spirits in the Brain are imployed to represent the Image thereof to her whereby all the motions of the Glance are stopt which were not subservient to this Design And so in Desire though it frequently Renders the Body active as was noted when the object is such as something from that time may be done for acquiring it Yet when there is an Imagination of the Impossibility of attaining it all the agitation of Desire remains in the Brain where being wholly imployed in fortifying the Idea of this object without passing at all into the Nerves leaves the rest of the Body Languishing And thus also Hatred Sadness and Joy may cause a kind of Languishing when they are violent by busying the soul in considering their objects But most commonly it proceeds from Love because it depends not on a surprize but requires some time to be effected Swoonings and the Causes Swooning is another effect of Joy and is nothing but a suffocation of the vital heat in the Heart some heat remaining that may afterwards be kindled again It may be occasioned several wayes but chiefly by extreme Joy in that thereby the orifices of the Heart being extraordinarily opened the blood from the Veins rush so impetuously and so copiously into the Heart that it cannot be there soon enough rarified to lift up those little skins that close the entries of those veins whereby the fire and heat thereof is smothered which used to maintain it when it came regularly and in a due proportion 'T is seldom or never the effect of Sadness though it be a Passion that contracts and as it were tyes up the orifices of the Heart because there is for the most part blood enough in the heart sufficient to maintain the heat though the Orifices thereof should be almost closed Subordinate to Joy and Sadness also is Derision Envy Pity Satisfaction Repentance Gratitude and Good Will Indignation and Wrath Glory and Shame Distrust sorrow and Light-heartedness Of Derision and its Causes When a Man perceives some small evil in another which he conceives him worthy of it occasions Derision Whence 't is apparently a kind of Joy mixt with Hatred But if the evil be great he to whom it happens cannot be thought to deserve it but by such as are very ill-natur'd or have much hatred against him When the evil comes unexpectedly being surprized with Admiration it occasions Laughter For Laughter as was said never proceeds of Joy unless it be very moderate and some little Admiration or Hatred be therewith complicated When the accident is good it excites Joy and gladness when anothers welfare is perceived by us And this Joy is serious and no ways accompanied with Laughter or Derision But when we account him worthy of it it occasions Envy as the unworthiness of the evil Pity and these two are the Daughters of Sadness Cause of Envy and Pity Envy is a Vice proceeding from a perverse Nature causing a Man to molest and vex himself for the goods of Fortune he sees another possessor of and so is a kind of Sadness mixt with Hatred and a Passion that is not alwayes vitious For I may Lawfully Envy the Liberal distribution of the goods of Fortune on unworthy Illiterate and base Fellows that no wayes deserve them inasmuch as my love of Justice compels me thereunto because its Laws are violated by an unjust distribution or the like Especially if it go no farther and extend not to the Persons themselves 'T is somewhat difficult to be so just and generous as not to hate him that prevents me in the acquisition of any commendable good which is frequently seen in Honour Glory and Reputation though that of others hinders me not from endeavouring their attainment also though it render them more difficult to be atchieved Wherefore Envy not thus qualified is no wayes becoming a Gentleman there being no Vice so hurtful both to the Soul and bodily health of him that 's possessed therewith What mischiefs does it not do by Detractions Lyes Slanders and several other wayes beneath the Action of a Gentleman Cause of Pity Pity is a mixture of Love and sadness towards such whom we see that we bear a kindness to suffer any evil which we think they deserve not So that its object is diametrically opposite to Envy and Derision considering it in another manner And although it proceed rather from the Love we bear to our selves then to the pityed those being most incident to it that find themselves impotent and subject to the frown of Fortune thereby fancying themselves possible to be in the same condition yet 't is no wayes unbecoming a Gentleman since the most high generous and great Spirits that contemn want as being above the frowns of Fortune have been known to be highly compassionate when they have heard the complaints and seen the failings of other men Besides to love and bear good will to all men is a part of Generosity and thus the sadness of this Pity is not extreme Nay none but evil mischievous pernitious and envious Spirits want Pity or such as are fraught with an universal hatred and destitute of love For 't is chiefly excited by Love whence it sending much blood to the Heart causeth many Vapours to pass through the eyes and then sadness by its frigidity retarding the agitation of those vapours condensing them into tears is the cause that Weeping often accompanieth it 'T is much more to be preferred in a Gentleman than Derision since the most defective in Body and Mind are the greatest Deriders of others desiring to see and bring all Men equally into disgrace with themselves This proceeds from Hatred that from Love Jesting exploded Nothing more vain then than Jesting so much now in use with such as assume the name of Gentlemen if thus grounded Wit in moderate Jesting for the detecting or reprehending vice may be allowed it being a seemly quality in the best and greatest thereby discovering the Tranquillity of the Soul and liveliness of the disposition Nay even to Laughter
present Infamy for therein the blood coming from interiour parts to the Heart is transmitted through the Arteries to the Face where by a moderate sadness 't is fixed and hindred from returning again to the Heart for a time Likewise Redness of Face is seen also in Anger and an eager desire of Revenge Why the Face is red in Anger mixt with Love Hatred and Sadness and many times in Weeping Of Weeping Tears for Tears flow not from extreme sadness but that which is moderate joyned with Love and frequently with Joy For we must know Tears are only certain effluviums which continually expire from the eyes that emit more than any other part of the Body by the pores or otherwayes by reason of the largeness of the optick nerves and the abundance of small Arteries through which they pass which abounding or else not being well agitated condense and convert into water as is apparent in such as are weak and infirm who frequently sweat in that the Humours are not well agitated so when they abound though they are not more agitated as we see sweat ensues moderate Exercise But the eyes sweat not Tears therefore are either occasioned by changing the figure of the pores by which the Vapours pass through any accident whatever which retarding their motion and altering the order and disposition of the pores those Vapours which before passed regularly through those Channels run one into another as is frequently seen when any hurt befals the eye by any stroke dust c. and so become Tears Or by Sadness which cooling the blood contracts the pores of the eyes and consequently diminishes the Vapours but being joyned with Love than which nothing increaseth them more by the blood sent from the Heart it converts them into Tears in an abundant manner As we see Old Men and Women through Affection and Joy these Passions sending much blood to the Heart are exceeding apt to weep and this is frequent without any sadness at all For the blood by those Passions sending many Vapours to the eyes their agitation being retarded by their Natural coldness are instantly converted into Tears The like may be seen in all such as are subdued by small occasions of Grief Fear or Pity Groans how occasioned Tears are accompanied moreover by Groans which are caused by an abundance of blood in the Lungs driving out the Air they contained by the Wind-pipe impetuously The cause of Scrieches Crys and Laughter And sometimes Scrieches and Cries ensue which are usually more sharp than those that accompany Laughter though they are occasioned almost in the same manner in that the Nerves which contract and dilate the Organs of the Voice to make it sharper or flatter being joyned to those that open the Ventricles of the Heart in Joy and shut them in Sadness cause these Organs to be dilated or contracted at the same time For Laughter is only an inarticulate sound or clattering voice occasioned by the blood proceeding from the right Ventricle of the Heart by the Arterious Vein suddenly puffing up the Lungs and at several fits forces the Air they contain to break forth violently through the Wind-pipe which motion of the Lungs and eruption of the Air move all the muscles of the Diaphragma Breast and Throat whereby those of the Face are also moved having some connexion therewith Though Sighs as well as Tears presuppose Sadness yet the cause is exceeding different The Caufe of Sighs For as was said Tears follow when the Lungs are full of blood Sighs when they are almost empty and when some imagination of Hope or Joy opens the orifice of the venous Artery which Sadness had contracted for then the little blood that is left in the Lungs rushing at once into the left ventricle of the Heart through the venous Artery and driven on by a desire to attain this Joy which at the same time agitates the muscles of the Diaphragma and breast the Air is suddenly blown through the mouth into the Lungs to fill up the vacant place of the blood which we term a Sigh Laughter whence occasioned So Laughter seems chiefly to proceed from Joy and yet is rather from Sadness In that in the greatest Joys the Lungs are so repleat with blood that they cannot be blown up by fits Whence it is Joy never unless it be very moderate is the occasion of Laughter or that there be some small admiration or hatred joyned therewith And therefore 't is very obvious extraordinary Joy never produces Laughter Now the surprize of Admiration joyned with Joy so suddenly opens the orifices of the Heart that abundance of blood rushing in together on the right side thereof through the Vena Cava and rarified there passes thence through the Arterious Vein and blowing up the Lungs causes a sudden Laughter And so doth the mixture of some Liquor that rarifies the blood as the wheyest part of that which comes to the heart from the Spleen by some small emotion of hatred assisted by a sudden admiration which mixing with the blood there that is sent thither abundantly by Joy from the other parts may cause an unusual dilatation of the blood The cause of Joy and Grief Now the Spleen sending two sorts of blood to the Heart the one thick gross the other exceeding subtile thin and fluid Whence from this proceeds Joy as from that Grief and Sadness is the Reason why those who have infirm Spleens have their Lucida intervalla are subject by fits to be sadder and at other times merrier And so frequently after much Laughter sadness ensues in that the most fluid part of the blood from the Spleen being exhausted the more undepurated follows it to the Heart Laughter is also accompanied with Indignation but then for the most part 't is but feigned and artificial yet sometimes 't is and may be Natural as proceeding from the joy a Man has he cannot be hurt by the evil whereat he is offended especially finding himself surprized by the Novelty or unexpected encounter of the evil Nay without Joy by the mere motion of Aversion it may be produced forasmuch as thereby the blood being sent to the heart from the Spleen and there rarified and conveyed into the Lungs are easily blown up when it finds them empty For whatsoever thus suddenly blows up the Lungs causeth the outward action of Laughter Except as was said when sadness and grief convert it into groanes and shrieks which are accompanied by Weepings Another effect of these passions you have heard is Tremblings They are Of Tremblings rather an effect of Sadness and Fear which by thickning the blood the brain is not sufficiently supplied with spirits to send into the Nerves The same doth cold Air. They are occasioned also when too many or too few spirits are sent from the brain into the Nerves whereby the small passages of the muscles cannot be duely shut and so the motion of the Member is impedited Tremblings
The best Natures most affectionate loving and such as have most goodness are most prone and inclined to the first proceeding only from a sudden Aversion that surprizes them and not any deep hatred For being apt to imagine all things should be in the way they conceive as soon as any thing falls out contrary they admire it and are often angry too even when it concerns not themselves For being full of affection they concern themselves in the behalf of those they Love as for themselves So that what would be an occasion only of Indignation to some is to them of wrath but is not of any duration because the surprize continues not and when they see the occasion that moved them was not of any moment to do so they Repent thereof Yet they cannot forbear again when the least occasion offers in that their inclination to Love causeth alway much blood and heat in their hearts and the aversion that surprizes them driving never so little Choler thither causes a sudden violent emotion in their blood Inward Close and Occult Anger The Inward Close and Occult Anger is composed of hatred and sadness of which in it there is a very large proportion and is hardly perceptible at first but by the aspect and perhaps paleness of Face but increases by little and little through the agitation which an ardent desire of Revenge excites in the blood which being mixed with Choler driven to the Heart from the Liver and Spleen excites therein a very sharp pricking heat The proudest meanest Spirited and lowest are most prone to this sort of Anger How befitting it is a Gentleman then As the most generous Souls are to gratitude For injuries are so much the greater by how much Pride makes a Man value himself A Gentleman should be free of this above all nothing more unbecoming him then Pride and this low mean-spirited Anger more becoming a Pesant and yet many madly and rashly account this their shame their glory by Duelling and such rash fooling and impious as well as ungenrile Actions before condemned Of Glory and shame Glory is a kind of Joy grounded on Self-love and proceeding from an Opinion or hope a Man has to be applauded or esteemed by some others for some good that is or has been in him as evil excites shame for this causes a man to esteem of himself when he sees he is esteemed by others and may become a Gentleman well enough provided he bear not so great Sail as to over-set the Bark Besides as was said before it excites to Virtue and Noble atchievements by hope as shame by fear Impudence is not a Passion but a contempt of shame and many times of Of Impudence Glory too Because there is not any peculiar motion in us that excites it 'T is a vice opposite to both glory and shame while either of them are good and proceeds from the frequent receipt of great affronts whereby a Man thinking himself for ever degraded of Honour and condemned by every one he becomes Impudent and measuring good and evil only by the conveniencies of the Body he many times lives more happy than such as merit much more Such a sway has Impudence with most Men in the World For though it be no Virtue yet it will beggar them all However very unbecoming a Gentleman Of Distaste Distaste is a kind of Sadness arising from the too much continuance of a good which occasions weariness or Distaste As our food is good unto us no longer then we are eating ir and afterwards distastful Of Sorrow and Light-Heartedness Sorrow is also a kind of Sadness that has a peculiar bitterness being ever joyned to some despair and remembrance of the Delight taken in the thing lost or gone having little hope of its Recovery As from good past proceeds discontent a kind of Sorrow so from evil past Light-heartedness a kind of Joy whose sweetness is increased by remembrance of past misfortunes And thus have I given an hint at every Passion to shew not only how they depend one on the other but also by knowing what we are incident to their Nature Rise and Causes we may be the better able to regulate and subdue them which is the part especially of a Gentleman SUB-DIVISION V. Passions Rectified IN the next place having described unto you the several Passions we are all incident to at one time or other we are to endeavour a Regulation or at least a mitigation of them which most of all becomes a Gentleman Forasmuch as he that can govern and command himself the microcosm is more then if he governed or conquered the macrocosm Alexander that subdued the World was himself a slave to his own Passions and Lusts Hic Labor hoc opus est For indeed although now we have described and explained them with their Rise and Causes we have the less reason to fear their over-swaying us Yet since most Men through inadvertency not duly premeditating and for want of Industry in separating the motions of the blood and Spirits in a Mans self from the thoughts and Imaginations wherewith they are usually joyned whereby Natures defects should be corrected and since on the objects of Passions the motions excited in the blood do so suddenly follow the impressions they make in the Brain although the Soul be no wayes assistant it is almost impossible for even the wisest Man if not sufficiently prepared to oppose them However the best way is when thou perceivest thy blood and Spirits moved at the object of any Passion to remember that whatsoever is presented to the Imagination tends to the delusion of the Soul and therefore shouldest weigh the Reason why thou art so on what ground what is the cause and then whether it be just or no and divert thy self by other thoughts till time have allayed that emotion of thy blood and Spirits Learn Octavian's Lesson to repeat the Letters of the Alphabet or rather the Lord's Prayer for diversion so shall thy Passion be smothered for the present and Reason will have the more space to operate and suppress it wholly as elsewhere I have particularly hinted touching Anger or thou shouldest counterbalance them with Reasons directly repugnant to those they represent or make them Familiar to thee and follow the Tract of Virtue viz. Live so as thy Conscience cannot accuse thee of not doing all things which thou judgest to be best Irresolution Remorse Cowardize and Fear Rectified As for instance the Remedy against Irresolution and Remorse is to accustom thy self to frame certain and determinate Judgments of all things that Represent themselves and conceive thou dost alwayes thy Duty when thou dost what thou conceivest best though it may be thou hast conceived amiss As that of Cowardize is Remedied by augmenting Hope and Desire And Fear by using premeditation so as to prepare thy self against all events So Generosity checks Anger which making a Man set no great value on such things as
must needs be driven to acknowledge a supreme hand and a GOD the first moving cause For all actions and mutations in the World are performed by motion which motion being traced through its causes will bring us to an eternal Being and the acknowledgment of a GOD as being the first mover and consequently that he 's Eternal whence 't is easie to prove the rest of his Attributes Causes of Atheism I shan't dispute with such as maintain there is no real Atheist denying GOD in the heart Since this wicked Age wherein we live doth sadly evince to us the contrary But this I shall affirm that hardly any Sect or Opinion in Religion is approved by any but the professors thereof as if they had no m Nulla firmior amicitia quám quae contrabitur hinc nulla Discordia major quám quae a Religione fit Montanus in Micah Charity presently account them Atheists which may be put as another cause of Atheism For none more like to be Atheists than such as place their Religion in this or that Opinion especially if they reflect on the Antipathy each have to other and consider seriously how all confidently conclude themselves in the Right backing their Tenets with Scripture Authority and Reason and that most things they hold as Truths to be but dubious at best unless he be a resolute Person not doubting at all in his Opinion and Sect. But if he waver and be doubtful changing from one Sect to another have taken exceptions at the defects of most 't is a wonder if he fall not out with all and fix on Atheism at last and despise all Religion as a cheat or policy to keep Men in good Order Another cause of Atheism may be Peace and Plenty in a time when Learning flourishes For Prosperity has damn'd more Souls than all the Devils in Hell It makes Men cast off fear of GOD and Man entangles Mens minds in Vanity blinds them in their pleasures and overwhelms them in Sin For whilst we thrive in the World we are apt to turn our backs on Heaven whereas Poverty and afflictions are the dispensations of Providence and the blessings of the Almighty to fit Sinners for Repentance inclining our minds more to true Devotion for the afflicted have God for the most part in their minds and mouthes An Habit of Scoffing and deriding the Scriptures may be another cause This Vain Idle and Phantastical Pityful Childish humour of Jesting proceeds which this Age so Super-abounds with among such as call themselves Gentlemen from Pride and Ostentation For they being generally Men of weak Judgments and unfit for matters of Substance and Solidity as being above their apprehension they immediately with a disdainful Jest scorn what they are uncapable of or proceeds from any that attempt noble things Wit may lawfully be used GOD having given nothing to us in vain but great care ought to be had it be not abused especially in jesting with Holy things for thereby they make a mock of Sin trifle with the wrath of GOD and play like Fools with Hell-fire whither without Repentance they are posting This way of fooling is beneath a Gentleman for it Hebetates the Reason and renders him empty flashy and Phantastical Another cause may be the Clergy live scandalously which is a great eye-sore and a main cause what can be more unseemly than to see such as should lead men to Heaven walk themselves as if there were no Hell That should be Instructers of others in Sobriety Humility and all Piety live loosely proudly in all Riot and Excess Drinking Whoring Lying Swearing Pride and Covetousness are odious in every one but especially in those that should teach otherwise are they aggravated Such are a dishonour to their Coat the scandal of the Church and an occasion of the Enemies Blaspheming Who will believe those are sins as they exclaim in the Pulpit if they themselves all the week after walk in them with delight A Gentleman though he shou'd with much indignation abominate such vile practices and if in power endeavour to suppress them yet shou'd not be so narrow spirited as therefore to neglect the Ordinances of GOD since the Author and Finisher of our Faith and Religion Commands the very Apostles themselves to hear the Scribes and Pharisees those whom he calls so often Hypocrites and against whom he pronounces so many woes only with this Restriction That they do not as they do However their Doctrine was good and therefore enjoyned To do as they say A Minister that has a Lawful Call ought rather to be reprehended than slighted He may be evil himself yet instruct others in good works These make large Rents in the Church Union of all things else ought to be desired therefore And why are there so many differences among us Either because we are wedded to our own wayes and Opinions or because we quarrel with shadows Order Ceremonies and things indifferent and not of Faith while we neglect the Substance and fundamentals in Religion Many times through weakness of Judgment violent contests arise between party and party and yet neither differ in the main and perhaps not in the thing it self neither which through their ignorance notwithstanding they know not how to Reconcile To Compose these Differences is by fair and gentle not foul and rigorous means according to the Laws A weak Brother is to be restored in the Spirit of meekness Consciences are not to be compell'd by Fire and Sword For that Religion which is established by the sword must needs bek in to Mahomet's let the pretences be what they will or worse As we have lately too wofully experimented in our blessed times of Reformation in which they did not stick in their Zeal to destroy the Lord 's Anointed If they had been men after Gods own heart as they were Saints their hearts would certainly have melted with sorrow and remorse as David's smote him for but cutting off the skirt of Saul's Garment and yet he never intended to cut his throat But their hearts were hardned if not seared Nothing more unbecoming a Gentleman than to oppose his Sovereign the fountain of Gentility or Government the Ordinance of GOD. Can any man be so stupid as to imagine there can be any Religion in Rebellion or Reformation in murthering of Kings subverting of Government and destroying many Families Innovations in Religion are dangerous unless gradual and by the steps of time for so they 'l hardly be perceptible No Innovation unless by the product of time can suit well with any well-governed Nation for long-continued Customs agree best together although perhaps in themselves bad whereas better being unused link not so well and therefore prove more troublesome So that great caution is to be had in Reformation that the Alteration be for Reformation and not the Reformation a pretence to Rebellion which a Gentleman in all publick Conferences Consultations and Counsels ought carefully to avoid Let all Discourses of Religion be
may be taken away and highly valuing the Liberty and absolute Empire over himself which he loses when any thing offends him he only carries Indignation against or contempt of those Injuries others are Angry at And indeed rightly considered it is a general Remedy against all the irregularities of our unruly Passions Anger Rectified The truth is Anger becomes rather a Savage Beast than a Gentleman For as Seneca well notes Anger is like Ruine which breaks it self upon what it falls 'T is the worst of Vices subjecting all other affections nay even the severest Love not sparing the Life of the dearest Friend when provok'd Besides 't is the effect of Pride for by how much the more a Man values himself by so much the more he resents an Injury and excites his Anger Nay 't is a kind of baseness and pusillanimity and so beneath a Gentleman For we see such as are weak sickly Aged or else Children Fools and Women most addicted to it Men especially Gentlemen should vent their Anger rather with scorn than fear that they may seem to be rather above than below the Injury To get meekness a calmness of Spirit is an excellent Antidote and directly opposite to it and advances a Mans Honour Patience and Humility are likewise good to suppress it Resist the first Assaults or occasions of it Consider what a madness 't is how it robs a Man of Reason and leaves him naked to be laught at by every Coxcomb and troubles a Mans Life by its effects The best time to ponder it well is when thy Rage is past As tenderness curiosity and niceness as also a bad construction of the Action misapprehended and aggravated and joyned with contempt oft-times with self-love are the causes of Anger they must be counter-poysed with Wisdom Curiosity then must be avoided for he that will have every thing neat and to a punctillio shall never have quietness but be in continual wrath Expect therefore from the best carriages of Friends Servants and Children as well as Enemies miscarriages and let them pass For to be angry upon a fault and it may be a small one is to commit a greater As the best Actions of our best Friends and Relations if misapprehended applyed and aggravated may often cause Anger So the worst Actions and Words of our greatest Enemies cannot move us if we move not our selves As the great conceit we have of our selves makes us think none should touch us So a meek Spirit would keep any injury from fastening on us As a Gentlemans Anger against his Superiours is arrogancy madness and folly against his Equals an hazzard So against his Inferiours 't is baseness If the injury be from a Child or an ignorant Person 't is beneath thy notice From a Droll let him Droll on in his folly perhaps his words come not from him with reflection reflect them not on thy self By making him wise by thy application thou makest thy self a Fool. If from a Wise Man rather distrust thy own Judgment From a good man believe not thou art injured From a Servant perswade or Command him From a Wife convince her with mildness or bear with her From a scurilous Person wonder not much less be Angry but rather pass it with contempt And truly thou shouldest avoid the displeasure of all couldest thou but think seriously how advantagious such an one with whom thou art Angry may be unto thee hereafter For to begin strife is more easie than to appease it As Offences are better Redeemed by merit than requited with wrath so clemency and pardon oft-times converts an Enemy into a perfect Friend Since the Quarrel ceaseth then when Anger is but on one side le ts requite good for evil for he that is patient shall be sure to overcome which is the best and Noblest way of Conquest But to be Angry with such as can neither be overcome nor won by it is a madness as well as folly Let him that will be truly generous and magnanimous resolve nothing shall move him whatever happens For should a wise Man take notice of or be concerned at every mad and foolish Action of most Men he would never be at rest but render himself unfortunate and miserable and thus a Fool would be more happy than a wise Man Yet he that 's truly wise has nothing befalls him but what he expected To which add whosoever thinks himself contemned by another looks on himself as his Inferiour He must impute it rather to indiscretion sottishness want of breeding c. or any thing else than to contempt For since a great and generous mind becomes a great Fortune the most glorious Conquest is for a Gentleman to Conquer himself and not be moved by another And as such who are in any high degree of Honour ought to have the motion of their Passions more remiss and temperate inasmuch as their Actions are of greatest importance and consequently their faults hardliest repair'd or palliated So moderation the Spirit of clemency and mildness adds a grace and lustre to him that bears them and also pleasure acceptation and love of all the Spectators Thus were we careful circumspect and wise we may easily subdue and over-rule our Passions or at least bridle their excess and avoid the ill use of them for they are Naturally all good by opposing the will following the Reasons Repugnant to those the Passion represents and subjects so shall we be Rulers over them or at least so order them as their evils may easily be endured and reap Joy and benefit from the worst of them And since all are compounded of some of those six Cardinal Passions or are sorts of them I shall not tyre thee with giving Antidotes for every particular Passion but run over these six Primitives only Admiration Love Hatred Desire Joy and Sadness Admiration Rectified Touching Admiration sufficient has been said before * At the beginning of this discourse of Passions in this particular To which I shall only add that true Generosity is a check unto it whose motions are ever constant firm and like themselves viz. well and rightly understanding the Reasons why they do this or that by way of Admiration nay although it be of themselves Yet it cannot be denyed there may be new Admiration very frequently forasmuch as the causes are admirable and wonderful However Generosity and Humility may be Passions though they are Virtues since the same motions that fortifie an ill may also fortifie a good thought As Generosity differs from Pride only in this they both consisting in the good opinion a Man has of himself that that opinion is just and the opinion of Pride is unjust So being both excited by a motion compounded of Admiration Joy and Love they may be well attributed to one the same Passion there being no more difference than this in these motions of the Spirits that in Pride the surprize makes the Admiration more strong from the beginning onwards
The World alters every day we change our Language Habits Laws Customes Manners but not Vices not Diseases nor the Symptoms of folly they are the same still All is out of Order Magistrates make Laws against Thieves and yet are the greatest Thieves themselves Princes commend a private Life private Men itch for Honour Judges give Judgment according to their own advantage and Juries as they are bribed wronging poor Innocents to please others Attorneys alter Sentences and for money lose their deeds Some abuse heir Parents yea corrupt their own Sisters some rob one some another Some prank up their Bodies and have their minds full of execrable Vices Who is free from Avarice Envy Malice Enormous Villanies Mutinies Unsatiable Desires Conspiracies Dissimulation Hypocricy and other incurable Vices bearing deadly hatred to one another and yet covering it with a plausible face Some trot about to bear false-witness and say any thing for money There is hardly any Truth or Justice to be found among Men. For they plead daily one against another Son against Father and Mother Brother against Brother Kindred and Friends of the same Quality of one Profession cannot agree they are vieing for place Apparel c. And all this for Riches or vain Honour whereof after Death they cannot be possessors And yet notwithstanding for this they will defame kill one another and commit all unlawful Actions contemning GOD and Man Friend and Countrey Some kill themselves despair not obtaining their desires How many strange Humours are in Men Some empty of all Virtuous Actions violently hunting after Riches and to be favoured of Men and take infinite pains for a little glory having no end of ambition When they are in Peace they desire War deposing Kings and raising others in their stead murdering some Men to get Children of their Wives When they are poor they seek wealth and when they have it enjoy it not but hoord it up or spend it extravagantly whereas if men would but consider the vicissitude of things and the mutability of this World how it wheels about there being nothing constant firm or sure they would be much wiser He that 's above to morrow is beneath If I say we would attempt no more then what we can bear we should lead contented Lives and learning to know our selves limit our ambition Besides we should soon perceive Nature has enough without such superfluities and unprofitable things that bring nothing with them but molestation and grief Some are possess'd with Religious folly and madness How many professed Christians and yet how few followers and Imitators of Christ Much talk much knowledge much hearing of Sermons but little Conscience and less practice What variety of Sects c. Some for Zeal some for Fear some for their own private ends they credit all examine nothing and yet ready to dye before they will abjure any of their wayes or toys Others out of Hypocrisie frequent Sermons knock their Breasts turn up their eyes pretend Zeal desire Reformation and yet are professed Rebels to GOD and the KING Usurers Whoremasters Drunkards Harpies Monsters of Men Devils and in their Lives express nothing less then true Piety What streams of Blood have been in the World able to turn Mills Thousands slain at once many bloody Battels to make some Prince sport without any just cause for vain Titles Precedency some Wench or such like toy or out of vain-glory malice revenge folly c. Goodly causes all Whilst Statesmen themselves are secure at home take their case and are pampered with all delights At the Siege of Troy that lasted ten years there dyed 870000 Grecians 670000 Trojans at the taking of the City And after were slain 276000. men Women and Children of all sorts Caesar kill'd a Million Mahomet the Second 300000. At the Siege of Jerusalem 1100000 dyed with Sword and Famine At the Battle of Cannas 70000 Men slain At the Siege of Ostend 120000. And in this beastial folly 't is very common for the Son to fight against the Father and Brother against Brother Christians against Christians What depopulations of Countreys Desolations Sacking and Ruinating flourishing Cities consuming of Treasure burning of Towns deflouring of Maids and Women perhaps by those that but just before slew their Husbands and whatsoever else misery mischief Hell it self the Devil Fury and Rage can invent to their own Ruine and Destruction so abominable a thing is War 'T is Gods scourge In the time of King Henry the Sixth betwixt the Houses of York and Lancaster an hundred thousand Men were slain and ten thousand Families rooted out They fight for Glory and yet perhaps not one in an Army is remembred ever after It may be you shall find the Name of the General an Officer or two or so but for the rest their Names are buried with their Bodies And that Name of Honour Valour Applause lasts not neither 't is but a mere flash this Fame In most places one is rewarded and raised perhaps to Honours for which another should have hung in Chains A poor Man shall be hang'd for stealing a Sheep when it may be compell'd by necessity for the preservation of his own as well as Wives and Childrens lives when as a great man in Office may safely rob the whole Nation undo thousands enrich himself by the spoil of others and at last be Rewarded with Turgent Honours and no Man must dare to complain of him or it How many Crysallides have we Fellows that are very Rich and splendid in their Apparel but inwardly are empty Drones Fools Ideots golden Asses have good wise and Learned men notwithstanding attend them with all submission for this Reason alone because they have more wealth and money and therefore Honour them with glorious Titles and Epithets though they know them to be Dizzards How many Lawyers Advocates Tribunals and yet how little Justice Many Magistrates but little care of common good many good Laws but never more dissorders they are seldome put in Execution and often altered misapplied mis-interpreted as the Judge is made by Friends Bribes c. like a nose of Wax Every one is for his own private ends no Charity Love Friendship fear of God Alliance Affinity Consanguinity Christianity can check them but if they be any wayes offended or the string of commodity touched they presently fall foul old friendship is turned into enmity for toys oft-times and trifles small offences Dea moneta is the Goddess of the World and whom they adore they Sacrifice to her For by her men are raised depressed elevated esteemed the sole commandress she is of their Actions for which they pray run ride go come labour and contend 'T is not Worth Virtue Wisdom Valour Learning Honesty Religion or any sufficiency for which men are respected in this World But for money greatness Authority Office Honesty is accounted folly Knavery Policy and Wisdome Such shifting lying cogging plotting counter-plotting temporizing flattering cozening dissembling that of necessity one must highly
declares that Men alone are not couragious and fit for politick Martial affairs If there were many great Heroes and Conquerours were there not as many Amazons Was not the great Monarch Cyrus Conquered by a Woman Zenobia Queen of the Palmyrians taught her Sons the Greek Latine and Egyptian Tongues and wrote an Epitomy of the Eastern Histories As Cornelia taught the Gracchies her two Sons the Latine Eloquence for which also our Queen Elizabeth was famous Aretia taught her Son Aristippus Philosophy Socrates himself did not disdain to hear the publick Philosophical Lectures of Diotima and Asyacia as Apollos was not ashamed though Learned to be Catechized by Priscilla Likewise Tullia inherited her Fathers Oratory as well as Estate Hipatia the Wife of Isidore the Philosopher of Alexandria was excellently well skill'd in Astrology Sappho in Poetry the Inventress of Saphick Verses As also the three Corynnae the first of which out-did Pindar five times notwithstanding he was the Prince of the Lyrick Poets Nay the very Apostles themselves were taught by Women or the Women were as it were Apostles unto them when Christ first appeared to Mary she was to go and tell the Apostles c. But every History will afford us some Woman or other equalling some of our best Men. Wherefore they that think to find the Nobleness or abjectness in the Sex seek where nothing is to be found for the being a Man or a Woman makes them neither Noble nor Ignoble as was said but the being an xecellent Man or an excellent Woman So then if there be any defect it is from the individual person and no more from the Sex than from the whole Species This being so 't is great folly in Parents especially the Nobility Gentry and such as have Estates if they have not in a prudent way as much care in the Education of their Daughters as Sons especially in this Age wherein they need to be furnisht with abundance of Virtue to withstand the continual assaults Men make on their Chastity Why should they then not be instructed in all manner of Good Learning and Literature which is one great and chief part of Education and the other is like unto it Travel PART I. Learning Literature and Studies for a Gentleman LEarning good Literature and Studies tend chiefly to the Rooting of Virtue and good manners as well as wisdom in a Gentleman and to perfect our Natures And this rests in good Seminaries of Learning and good Societies such as are the Universities When Grammar hath Instructed him in Language true Orthography and to understand what he reads Philosophy both Natural and Moral should be lookt into for as much as they make a Gentleman both grave and profound The knowledge of a few good Books is better than a Library and a main part of Learning As for Logick Rhetorick and such Studies that tend only to Contention and Ostentation time is but ill spent about them and when all is done signifie little Experimental Philosophy is much to be preferred especially the Spagyrical and Cartetian Experience being that chief thing indeed that perfects our Studies Being thus well grounded that he may be well accomplisht to serve and Honour his Creator his King and be serviceable to his Countrey let him acquaint himself chiefly with History Poetry and Oratory The first in as much as it makes past times as they were present by comparing one with another and observation will give him wisdom The second Invention and nimbleness of wit And the last Ornament and an awfull respect of his Auditors allowing a convenient time for meditation of what thou hast read for that will make it thy own Since then all our Studies tend to the glory of God the welfare of our Countrey and the advantage of Man or Neighbour we will shew a little how a a Gentleman may be fitted to do both SECT I. The Grounds of a Gentlemans Religion LEt me here in so weighty a matter a little take the Liberty to expatiate As Religion is the Cement that keepeth the Church from falling and knitteth the Members thereof together and prevents Confusion so uniformity is the Cement of Religion and is both well pleasing to God and advantagious to man The breach thereof being the in-let to Sects Schisms Heresies Atheism Superstition and all Prophaness and Confusion Uniformity in Religion increaseth faith towards God and all good works as well as peace in the Church peace of Conscience Love and Charity towards our Neighbours Causes of Atheism Whereas Divisions and contrary Opinions in Religion is the Inlet of all evill the increaser of feuds emulation envy and malice one against another neglecting peace and unity to follow a party and k Nihil est quod tam impotenter Rapiat Homines quam suscepta de salute Opinio siquidem pro ea omnes gentes corpora animas Devovere solent arctiffimo necessitudinis vinculo se invicem colligare faction And without doubt keeps off many from the Church and may be the most probable Reason for ought I know why this Age so swarms with Atheists So that it is almost come to that pass that he that will not Blaspheme his maker nay and deny there is any such thing as a Deity and declare himself a down-right Atheist is accounted no Gentleman The existence of a Deity against Atheists Whenas they may sooner doubt whether they themselves be than whether there be a God For if they be only Entia a primo as I have noted elsewhere they must first know him that is primum before they can know themselves A flashy drolling wit and some small Notions and sips in Learning inclines many men to Atheism yet for the most part they are but half-witted fellows though they make a great bustle in the World but true wisdom and a large draught of Learning brings them to the knowledge of a God Who can but admire to see men fancy such idle chymeras in their Heads as all things are produced by Nature When if they were able to salve all her Phaenomena yet they must be constrained to confess that at the beginning there must be an Infinite Omnipotent and Omniscient Being to dispose that confused Chaos or Heap of Atoms to cause an universal Harmony and especially to convert those Atoms into those various seminal contextures on which most of the abstruse operations and productions of Nature depend Besides 't is less difficult to conceive the Eternity and all the Attributes of a GOD than to conceive Infinite Eternal Self-existent and Self-moving Atoms To Judge by sundry Causes of many things if not of most is to judge amiss and on imperfect grounds for we knowing nothing but as our Senses represent them unto us we must needs judge of things not really as they are but according to the Analogy they have with us and so many times we rest in them and search no further But if we seriously weigh the concatenation of Causes we