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
too penurious when there is just occasion If the occasion therefore when weighed be more ponderous than the Money let it go but part not with your Gold for dross yet manage it so as rather to shun the occasion than seem to sneak from it basely for love of thy Money Since Money then is to be spent see that thou spend it to thy Honour and Reputation Amasis King of Egypt made a Law which was also establisht in Athens by Solon that there should be an Annual inspection into every Mans gettings and expences and if the latter was found to exceed the former on a rational account so as he must needs be adjudged to take some indirect courses to supply his expences he should be put to death According to the former therefore the latter ought to be limited for a Man shall be found but able to bring both ends together that makes his expences amount but to half his In-comes what shall he do then whose Revenues are uncertain It doth certainly concern him to be more than ordinarily saving and prudent so it be not imputed to baseness since he that thinks to lay up at the years end must reduce his layings out to the third part of his comings in If a Gentleman therefore will keep within compass and avoid the many cheats of Servants he must have an insight nay a diligent eye into his own Estate which is no disgrace unto him nor to the best Man living He will find it a greater to want at last what he is daily defrauded of I would not be mistaken here as if I pleaded for getting immoderately Riches or in the least countenanced covetousness which is worse than Prodigality but to shew how a Gentleman should like himself walk prudently between both and keep the golden mean Of Riches the true value of them For Riches in themselves are not of so great worth as we make them neither is great Riches and Possessions of real use excepting only so much as we make use of for the making our own Lives comfortable and others by our charitable benevolence All the rest do us no pleasure that is Really they may please the eye and idle fancy of a Coxcomb but that 's all I say unless employed to our own or others good He may be the keeper of them yet not enjoy them like an Ass that carries Gold yet eats but Hay Besides they are but momentary but like the Sea unstable they flow in for a while and perhaps become very full when on a sudden there is as great an Ebb and they run to another They have wings and flye away but if they will stay they don't make a Man really better or more happy Nay they are rather an hindrance to all good Virtue and Piety as well as an In-let to all evil as I have largely shewed else-where Pluto the god of Hell as the Poets feign is likewise the god of Riches which shews that Riches sent from the Devil i. e. ill gotten by Racking of Tenants oppressing the poor c. or Riches got by going to the Devil as many a one to leave their Heir Rich dyes a wretch must needs in all probability be ill spent Let that content thee that has been gotten justly thou canst leave contentedly canst use soberly and distribute chearfully and honestly in the time of thy Life and Health For that other on thy sick or Death-bed seems rather to be a cheat than Charity in as much as 't is more a Distribution of anothers Goods than thine own SECT II. Of Vain-Glory and Ostentation MUch might be said did I affect prolixity of this pleasing humour of Vain-Ostentation and glory the Amabilis Insania this sweet frenzie whisp'ring Air and most delectable passion which ravisheth our Souls and lulls our Senses and Reasons asleep There is therefore nothing more unbecoming a Gentleman nor nothing he should with more caution avoid for it sets so sweetly on him as he scarce ever perceiveth or is sensible of his Malady And there 's the madness he commonly loves him that does him most harm A Man may better resist Lust Anger Covetousness Fear Sorrow or any other passion u Quem non gala vicit Philautia superavit than this itching and insinuating evil For the Fame he aims at hurries him beyond all Reason Patience and Moderation attributing to his own wit and management every successful Action that he has but the least hand in As the shallowest Waters and emptiest Casks make the greatest noise so these kind of Fellows make the greatest bustle in the World To be vainly Ostentative then is greatly to be abominated and shun'd by a Gentleman But yet we must not here mistake for in some cases 't is of great use nay and is great Discretion As in all Noble and High undertakings the hope of glory and praise adds life to the Enterprize and many times success as well as perpetuity of Name Wherefore write we Etiam mediis in morbis to the wasting of our Healths but for Fame And therefore we set our x Qui de contemnenda gloria libros scribunt nomen Inscribunt Names to our Books Scire tuum nihil est nisi te scire hoc sciat alter And in Learning were it not for this Fame's wings would be clipt A little Vanity and Opinion therefore may be allowed especially in such Natures whose Bark is so balasted with solidity and Reason as Fame's breath can't over-set it A Natural Magnanimity is acceptable and grateful putting a good decorum on such Mens Actions as know how to manage it In all Callings it may be allowed 't is Ingeniorum Cos the whetstone of Wit and Valour There 's a modest ambition as Themistocles was rouz'd by the glory of Miltiades And Achilles Trophies excited Alexander 'T is a sluggish humour not to emulate or sue at all to withdraw neglect a mans self refrain from such places Honours Offices through sloth niggardlyness fear bashfulness or otherwise to which by his Birth Place Fortunes Education c. he is called apt fit and well able to undergo For Humility and self-denyal it self may be Acts of Ostentation Yet Fame in many respects is to be avoided since she congregates for the most part with her Trumpet more Enemies than Friends If it be immoderate 't is a Plague and an unsufferable torment Her two Daughters are Levity of mind Immoderate Joy and Pride not excluding those other concomitant vices Bragging Hypocrisie Peevishness and Curiosity All which proceed from our selves we are active Causes from an over-weaning conceit we have of our good parts own worth which indeed is no worth our bounty Favour Grace Valour Strength Wealth Patience Meekness Beauty Gentility Prudence Knowledge Wit Science Art Learning our Excellent gifts and Fortunes For which Narcissus-like we admire flatter and applaud our selves and think all the World esteem so of us which how unbecoming a Gentleman the most Rural may judge And the greater
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