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
good 't is accompanied with Love afterwards with hope and Joy when it tends to the avoiding of an evil contrary to that good 't is accompanied with Hatred Fear and Sorrow and so it is conceived contrary to its self and in the Schools opposed by that which they call Aversion but on no good ground Yet the desire arising of Likeing is notwithstanding Horrour be its contrary and the Desire after good and avoiding evil be from the same motion extremely different from that which ariseth from Horrour For though they be contrary they are not the good and evil which are the objects of these desires but only two emotions of the Soul that cause it to seek after two very different things Horrour is instituted by Nature to represent to the Soul a sudden and unexpected Death so that even at his very own shadow he is put into such an horrour as makes him immediately feel as great an emotion as if a most evident danger of Death were before his eyes which causeth a sudden agitation of the Spirits inclining the Soul to employ all her strength to shun the evil and this kind of desire is called Aversion or Flight Likeing on the other side is peculiarly instituted by Nature to represent the enjoyment of what is liked as the greatest good which causes a Man very earnestly to desire this enjoyment There are several sorts of Likeing and the desires arising from them yet not alike powerful As the loveliness of any neat toy makes us like and desire it but the chief is that which arises from the perfections a Man imagines in another Person especially the Female Sex by reason of certain impressions in the Brain which at a certain Age and certain Seasons causes us to look on our selves as defective to desire the Person of the other Sex to be united to us to make us compleat and so fixes our Souls to feel all the inclinations Nature has given us to seek after the good she represents to us as the greatest we can possibly possess on that Woman only Of Heroick Love And this Desire which is bred thus by liking is denominated Love more commonly than the Passion and has indeed far stranger effects The kinds of Desire are as various as its objects As the desire of Revenge differs much from the desire of Learning and both from this desire call'd Love occasioned by Likeing Now as the acquisition of a good or the avoiding of an evil is sufficient to incite a desire so on more serious consideration of the probability of obtaining the desire if the probability be much or great Of Hope Doubting Fear Jealousie Assurance Security and Despair it excites Hope if little or small Doubting or Fear whereof Jealousie is a sort Likewise when Hope is extreme so strong as to banish all fear 't is converted into Assurance and Security and is commonly accompanied with Anxiety for though we be assured our desire shall be accomplish'd and still wish it should yet notwithstanding we never cease to be agitated with the passion of desire which makes us seek the event with Anxiety Of Anxiety in this Affair As extreme fear degenerates into Despair And although this Hope and Fear be Passions contrary one to the other yet at one and the same time we may be possessed by them both As when on any desire we fancy unto our selves several Reasons pro and con some make it easie whence Hope the other difficult whence Fear Hope is a Disposition of the Soul perswading her what is desired shall be accomplished through a peculiar motion of the Spirits mixt with those of Joy and Desire As Fear is another disposition perswading it shall not be accomplished Jealousie is a kind of fear of losing some good we desire to keep to our selves proceeding rather from the value we set on the thing than Reason which causes us not only to examine the least occasion of suspition but to conclude them forcible Arguments too and relates only to suspitions and distrusts for none can be said to be Jealous that shuns an evil when there is just cause and reason to fear it 'T is a laudable Passion in some cases as when a Woman is Jealous of her Honour and so shuns all occasions of suspition as well as the Action of evil In as much as great goods are more carefully to be kept than less When the event of Hope or Fear depends on a mans self as it does not alwayes there may be many doubtings touching the Election of means Irresolution Courage Boldness Emulation Cowardize Affrights When it don't depend on us it occasions Irresolution which causes again Debates and Counsels When it does it excites Courage or Boldness whereof Emulation is a kind Contrary to Courage is Cowardize and to Boldness Affrights which become not a Gentleman Remorse of Conscience When we are resolved on an Action before the Irresolution be quite taken off it occasions Remorse of Conscience which regards the present or past time only and is a sort of sadness proceeding from a scruple in our Consciences that something we have committed or omitted is not well or good it necessarily presupposing Doubt for if we were assured the thing were evil Of Doubt and Repentance it would cause rather Repentance or we should never have committed it since the Will inclines us to nothing but what has an appearance of good However this Remorse makes us examine whether what we doubt of be good or no and hinders us from committing the like another time and so is an useful Passion but better it is never to feel it since it ever presupposeth an evil Irresolution is a kind of Fear which causing the Soul to waver between several feasable Actions hinders her so as she performs none yet it may so happen that a Man having his choice of many things equally good he may be for a while Irresolute and at a pause and yet not be afraid which arising only from the Subject presented and not any emotion of the Spirits can be no Passion except the fear of failing in the choice increase the uncertainty Which fear is so strong in some as it becomes an excess of Irresolution arising from too great a desire to do well and weakness in the Understanding which having no clear and distinct Notions is fraught with a company of confused ones However since Irresolution gives time to consider and debate it may be of good use and oft-times is but if it continue longer then it ought thereby slipping the time of Action it may prove as pernicious Courage is oft-times Natural or an Habit as well as a Passion when the latter 't is a certain heat or agitation disposing the Soul and powerfully addicting her to Execution Boldness is a sort of Courage exposing the Soul to the Execution of things most dangerous It s object is Difficulty whence commonly proceeds Fear and sometimes Despair so that Courage and
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
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