light offence then provoke thee to such a rash Action for in losing a true tryed Friend thou losest the greatest Earthly happiness imaginable To our Enemies also though never so inveterate is to be performed all actions of humanity and kindness we are to forgive them though they should transgress not only seven but seventy times seven times even as God hath forgiven us Forasmuch as 't is the Honour of a Man to pass by Offences much more is it becoming a Gentleman than that beastial way of Revenge 'T is very easie to say I forgive him and yet never forget him nor his Injury which is beneath a Gentleman If thou hast indeed forgiven him manifest it in all civil Behaviour and by Obligations as frequently as opportunity presents Nay if need were to Relieve him with thy Estate to thy Power And in all other cases that lie in thy way to do him good which is the greatest Conquest imaginable thou canst have over him and thereby thou shalt melt him into remorse and sorrow Lastly SUBSECT VII To Himself DID we but know how rightly to behave our selves to our selves 't were not the least part of our Happiness And herein since our whole Discourse has been for the accomplishing a Gentleman in other Respects in general which yet somewhat relates hereunto in many places I shall conclude it with this which comes more particularly to the health of his Person which as Physitians tell us consists in a Right Regulation of the six non-natural things as they call them which are 1. Aër 2. Meat and Drink 3. Sleeping and Waking 4. Rest and Exercise 5. Retentions and Evacuations 6. Passions and perturbations of the mind Which will comprehend most of what I intend to add on this Subject Wherefore as briefly as I may beginning with DIVISION I. Air. OF all Earthly felicities that a Gentleman doth or can enjoy Health is the chiefest It being that alone that sweetneth all other Happinesses unto us What pleasure is to be taken in Coffers of Silver and Gold in the Richest Apparel in the fairest and stateliest Edifices in the most delicate Fare in the pleasantest and most Ravishing Musick nay in the most beautifull Wife or in ought else without Health Nothing so precious in this World nor nothing more desirable nor delectable for without it all other things are nothing worth Pleasures will be but torments whilst they are thought of since they cannot be enjoyed All the Gold in Ophir or the Indies Diamonds or other precious stones are but eye-sores whilst they cannot ease They nothing avail Honours Polite and Turgid Titles do not suit with a crazy rotten Carkass confin'd to a Bed a Nihil refert utrum agrum in ligneolecto an in aureo colloces Senca Epist 17. or imprisoned in the narrow confines of a small Chamber Beauty flyes away with it and is metamorphosed into Deformity in an instant and length of dayes is but a protraction of misery a lingring and continual Death without it In a word it is that and that alone which sweetneth all things in this Life and makes them amiable to us But in the praise of Health that of Scaliger Poet 44. is most compleat and full Cum Ariphrone Sicyonii sic exclamat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which are rendred by some thus in Latine O Sanitas beata O Sanitas amanda O Sanitas colenda Tecum mihi beatè Reliquum agitare vitae Liceat mihi perennis Comes o adesto vitae Nam quicquid est bonorum Et quicquid est Leporum Et quicquid est Honorum Et quicquid est Amorum Magnis in auri acervis In liberis venustis In principum decore In Conjugum favore Et quicquid est quod ampli Largitur orbis Author Quietis a Labore Gaudiique post dolorem Tecum viget viretque O Sanitas beata Tu ver facis suave Fulgere gratiarum Sine te nihil beatam Quas a Calcagino Imitati sunt O Qua nec altera vetustior est coelitum O una cunctis expetita Sanitas Quodcunque reliquum est vitae utinam Agam una omnium contubernalis sis mihi Quicunque enim fortunis fruitur aut liberi Aut est aliter obnoxius voluptiae Te una favente cuncta habet propria Afflant illum Charites est media Hyems Rigeat tamen ver illi flosculos parit Absente te sunt cuncta Dura aspera Nec grata prorsus caetera est faelicitas Quum esse planè desinit faelicitas He that 's sick neither heareth tasteth or fancieth aright he enjoys not himself The sweetest Meats are bitter to him or at least unsavoury The most harmonious Musick sounds harsh and doth but disturb him he delights in nothing as he ought for nothing eases him How careful then ought a Gentleman of all others to be of preserving and maintaining the Jewel of his Health without which he being not able to enjoy Friends Relations or any thing he hath Wherefore that he may possess an orthostadian health indeed and live happily let him observe this our following Discourse The Air is an Element without which we cannot live one moment of time it being continually received into our Bodies by respiration or pores So that as is the Air such are our Spirits and as are our Spirits so likewise are our Humours and as are our Humours such are our sollid parts So that 't is not only a cause of Life but Diseases of all sorts and Death it self A Gentleman therefore should have a special care if he intend to preserve and prolong his Life for the enjoying those many pleasures God and Nature has cast before him that his House be Scituated in a good Air of the Nature of the Air both in Substance and Quality I have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap 6. Sect. 2. Sub Sect. 2. Memb. 1. Sub-Memb 1. Division 1. Sub-dâ—vision 1. else-where shewed in a Book lately published and how variously it may be altered by the Stars Seasons of the Year Winds Meteors Zones Climates Quarters of the World Regions Scituation of places Cities Towns Houses and by the particular Constitution and Nature of the place Wherefore I shall not trouble my Reader with a recital of the various alterations they make in us and the strange effects the Air in every respect hath on us or build one so or remove to such an one Now to know whether the Air be good you must know it s considered either in Relation to it self or in Relation to the Body receiving it As in Relation to it self a clear pure serene Air is to be preferred in regard our Temperature and Constitutions for
by immoderate watchings consumed and dissipated the whole body dryed especially the Brain and sometimes thereby corrupted Choler increased the humours adusted natural heat destroyed and the whole Man rendred squalid A Gentleman should therefore in these take great care he exceed not if he tender his health and lay aside that mad sitting up whole Nights For though strength of Nature while Young may not presently be sensible of these Extravagancies yet as age comes on they will be sad remembrancers And since it cannot be very delightful and for the most part done only in a frollick or in some mad humour which I have heard many Repent of next day I shall hasten to DIVISION IV. Rest and Exercise OF any the preceding non-naturals there is hardly one a Gentleman should be more circumspect in than this of Rest and Exercise nothing being more pernitious to the Soul than Idleness 'T is one of the seven deadly Sins odious to God and all good Men eating the Mind and Soul as Rust doth Iron the Devil's Cushion it is and the Nurse of all manner of Vice neither is there any thing more destructive to the Body for it weakens it extinguisheth Natural heat hinders concoction and evacuation causes oppilations and fills the Body full of gross corrupt excrementitious Humours and is the Procatartick cause of all manner of Infirmities For as a standing Pool corrupts and breeds putrifaction so doth our Body and Humours being idle And yet idleness is become the badge as it were or distinguishing mark of Gentility to be one of no Calling not to Labour for that 's derogatory to their Birth they make Vacation their Vocation To be mere Spectators Drones to have no necessary employment in their Generation to spend their dayes in Hawking Hunting Drinking Ranting c. which are the sole exercises almost of many of our Gentry in which they are too immoderate They know not how to spend their time sports excepted what to do else or otherwise how to bestow themselves They do all by Ministers and Servants thinking it beneath them to look after their own business till many times their Servants undo them or at least enrich themselves Every Man hath some Calling and 't is not unbecoming a Gentleman But they are all for pastimes 't is most if not all their study All their wit and inventions tend to this alone to pass away their time in impertinencies as if they were born some of them to no other end Opposite to this is Exercise Labour Diligence which if in excess on the other hand or unseasonably used are as pernitious and destructive A Gentleman though never so great has business enough and labour too if he rightly consider Besides exercises I am sure they will have good or bad whatever comes on 't Therefore I shall shew how they are to be used and which are the best Violent Exercise and weariness consumes the Spirits substantial parts of the Body and such humours as Nature would otherwise have concocted diversly affect both the Body and Mind hindring Digestion sometimes breaks the Vessels and frequently extravasateth the blood causing Inflammations in the external parts and skin environing the Ribbs whence come Pleurisies And the blood thus irritated if it remain still in the Veins excites putrid Fevers and many other Maladies Exercise at unseasonable times as on a full stomack is as bad For it corrupts the Aliment in the stomack and carries the Chyle crude and indigested into the veins which there putrifying destroys the health and confounds the Animal Spirits Likewise before evacuation by stool that the body be cleansed from its Excrements 't is unfitting For when the Body is hot and the pores open their faeculencies are apt to be mixt with and transported to the good humours and other parts Neither is it to be used before concoction be at least almost perfected For the heat being thereby evoked concoction must needs be impedited ill humours accumulated and divers infirmities ingendred A Gentleman is not only to observe the right using of exercise But that he chuse and use only those that are good most of their exercise is to eat drink lye down to sleep and rise up to play they think 't is well many of them if they can but Hawk Hunt Ride an Horse play at Cards and Dice Swagger Drink Drab and take Tobacco with a grace Sing Dance wear their Cloaths in Fashion Court and please the Ladies talk great fustion Insult Scorn Strut contemn and vilifie others perhaps their betters and use a little mimical apish Complement above the ordinary custom they think themselves compleat accomplisht and well qualified Gentlemen These are most of their imployments This their greatest commendation I am not against these Recreations if rightly used however A Gentlemans Recreations are of two sorts either within or without doors to refresh his spirits entertain a Friend exhilarate the mind to aleriate time tedious otherwise in those long solitary Winter Nights by certain games the best of which may be abused and are too often by some that call themselves Gentlemen so that many are undone by it and their Posterity beggar'd being led thereunto merely for filthy Lucre whence also arise cosening wrangling swearing drinking lying loss of time no good in the end and frequently Ruine For when once they have gotten an habit of Gaming they can hardly leave it Exercises within doors Among Recreations and Exercises within doors are Cards Dice Tables which many narrow-witted People too severely explode in themselves they are honest and harmless recreations the abuse of them must not deny the use of them they may as well forbid the use of Wine because some have been inebriated therewith or conclude the use of Women sinful because some have been clapt by them Chess is also a good innocent Game as well as ingenious and best becoming a Gentleman of all the rest if not abused especially such as have wavering minds provided it be moderately used as a diversion to entertain the time a Friend put off heavy melancholy or idle thoughts and the like harmless innocent ends which all were first invented for Not to spend all their Life in gameing playing and fooling away their time as too many do This is very unseemly in a Gentleman Some mens whole delight as well as Recreation is To take Tobacco Drink all Day long and Night too in a Tavern to discourse of impertinencies and that tend to no Edification to Jest Sing and Roar This is a most sordid Life for a Gentleman Billiards and Truke are harmless and may be used as a Diversion now and then Musick especially Vocal as well as Instrumental Dancing Fencing do well become a Gentlemans private Exercises For Health Galen commends Ludum parvae pilae to play at Ball Tennis is more becoming a Gentleman for a Game or two but more may prove too violent it exerciseth every part of the Body and is very good so that he sweat not too much
Boldness is in most dangerous and desperate cases required joyned with hope or assurance of success Emulation as I said is also a sort of it but in another sence for Courage may be considered as a Genus that is divided into as many sorts of species as there are objects and as many more as it has causes In the first sence Boldness is a sort in the other Emulation which is nothing else but an heat disposing the Soul to attempt things which she hopes may succeed from the example of others yet so attended with Desire and Hope that they are more powerful to send abundance of Blood to the Heart than Fear or Despair to hinder it Cowardize is Diametrically opposite to Courage 't is a frigid languishing whereby the Soul is from the Execution of what it should do impedited It proceeds from want of Hope and Desire and very unbecoming a Gentleman and is extremely noxious in that it diverts the Will from profitable Actions yet is advantagious to the Body For by hindring the motion of the Spirits it also hinders the dissipation of their Forces Besides it frees him that 's possessed with it of pain Fear the opposite to Boldness or Affright is not only frigidness but as it were Animae atonitus that divests her of all power of Resistance much more unbecoming a Gentleman it being an excess of Cowardize as Boldness is of Courage The chief cause is Surprize But I shall draw to an end SUB-DIVISION IV. 5 6. Joy and Sadness SInce in the midst of Joy there is commonly Sadness our Lives being a Glucupicron I shall here joyn them together and briefly touch them both with their subordinate Passions and hasten to a Conclusion Joy is a pleasing emotion of the Soul consisting in her enjoyment of good that the Impressions of the Brain represent unto her as her own Joy is the only fruiâ— the Soul possesses of all other goods insomuch as he that is wholly without Joy is as it were without a Soul Intellectual Joy There is also an Intellectual Joy which differs from this that is a Passion being a pleasing emotion in the Soul excited by her self and her sole action consisting in her enjoyment of good which her Understanding represents to her as her own yet is hardly separable from that which is a Passion For the Understanding being sensible of the good we possess the Imagination immediately makes some Impression in the Brain whereby the Spirits being moved the Passion of Joy is also excited 'T is evident then Joy whether a Passion or Intellectual proceeds from the opinion we have we possess some Good as sadness some Evil. Intellectual Sadness For in the same manner there is also an Intellectual sadness as well as Sadness a Passion which is an unpleasant languishing consisting in the Inconveniencies it receives from evil which the Impressions of the Brain represent unto her However many times we are Joyful or Sad without any apparent Cause or Reason we being not able to observe distinctly the good or evil exciting them Because the good or evil make their Impressions in the Brain without any intercourse of the Soul they belonging only to the Body And sometime also though they appertain to the Soul because she considers them not as good or evil and so the Impression in the Brain is joyned thereunto under some other Notion In Joy the Pulse is even but quicker than ordinary yet not so strong nor so great as in Love in it a Man feels a pleasant heat not only in the Breast but over all the parts of the Body with the Blood In Sadness the Pulse is slow and weak feeling the Heart as it were contracted or tyed about also frigidity which communicates a coldness to the whole Body and is extremely prejudicial to the Health The Orifices of the Heart being greatly streightned by the small Nerve that environs them and but little Blood sent to the Heart being not agitated in the Veins Yet the Appetite faileth not because the Pilorus the Lacteals and other Vessels through which the Chyle passes from the Stomack and Intrails to the Liver are open unless it be joyned with Hatred and that closes them On the other side in Joy all the Nerves in the Spleen Liver Stomack Intestines and the whole Man Act especially that about the Orifices of the Heart which opening and dilating them enables the Blood which the rest of the Nerves have sent from the Veins to the Heart to get in and issue forth in greater quantity than ordinary which Blood having often passed through it coming from the Arteries to the Veins easily dilates and produces Spirits fit for their subtilty and equality to form and fortifie the Impressions of the Brain which dispense lively and quiet thoughts to the Soul And therefore is a Passion conducing much to Health rend'ring the Colour and aspect of the Countenance livelier brisker and more Vermilion which we call Blushing For by opening the sluces of the Heart the blood is made thereby to flow quicker in all the Veins become hotter and more subtil Whereas clean contrary in Sadness the Orifice of the Heart being contracted the blood flows more slowly to the Veins and so becoming colder and thicker doth not dilate so much but rather retires to the internal parts neglecting the remote and external whence the Face becomes pale and squalid especially in great Sadnesses or such as are sudden as is seen in Affrights whose surprizals augment the Action that obstructs the Heart Change of Colour or Blushing Gesture of the Visage and Eyes Tremors Languishings Syncope Laughter Tears Sighs and Groans Whence these Passions cause various effects in us as well as Change of Colour or Blushing As Gesture of the Face and Eyes Tremors Languishings Syncope Laughter Tears Sighs and Groans Though for the most part the face is pale with Grief Sorrow Affrights and red in Joy yet sometimes it may also be red in Sadness especially when Desire Love nay and often times when Hatred is joyned therewith Definition of Shame Or in Shame which is only a mixture of Self-love and an earnest desire to avoid some present Infamy or 't is a sort of Modesty or Humility and mistrust of ones self for he that values himself so highly as to think none can slight or dis-esteem him can hardly ever be ashamed For the blood being heat by the passions they drive it to the Heart and thence through the Great Artery to the Veins of the Face and Sadness that obstructs the ventricles of the Heart not being able to hinder it unless when it is in extreme as also hindring the blood in the Face from descending when but moderate whilst the afore-named Passions send others thither which fixing the blood in the Face makes it oft-times redder then in Joy because the blood in Joy flowing quick appears livelier and fresher And so in Shame which is compounded of Self-Love and an earnest desire to avoyd some
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