regular understanding As Democritus seeing Protagoras when a youth to bind up a fagot orderly and to the best advantage conceived him fit to be a Scholar AND Cimabue rationally conceived great hopes of Giotto Bondone when being a poor boy and keeping his Fathers sheep he saw him designing one of them upon a brick Afterwards he became the restorer of that whole art and the famousest man of his age A child that delights in tormenting and vexing either Beasts or Men as the daughter of Caligula that let her nails grow to scratch her companions and play-fellows is of an evil perfidious and bestial nature DELIGHTING in gallantry commonly portends lowness and weakness of spirit as have those Women who have nothing but their outside to entitle them to humanity But slovenliness if it proceed from negligence i. e. if he be careless in other things especially of concernment is a very ill sign ad morem discincti vivere Nattae But if from particular neglect of delicateness as too low and mean 't is a good sign cave tibi à male cincto puero A sign of timorousness and effeminacy is to indulge divers fancies and to pretend to see imaginations and spectra things which valiant men are seldom troubled withal as also to pretend antipathy to divers sorts of meats c. and timorousness is the prologue to craft and dissimulation Unseasonable gravity many times indicates slowness to sciences negligence and weak memory Quickness of wit is in danger to usher in pride contemt abuse of others and neglect of study Acuteness and sagacity is often accompanied with anger and precipitiousness Such also if Students are apt to fall into needless curiosities factions and heresies For they search not to the bottom but having principles think to work out the rest by the dexterity of their wit Vain-gloriousness is alwaies subject to flatterers Distinguish between softness and meekness the more soft the less understanding the more meek the greater generosity and nobleness of spirit a soft man hath no anger or gall a meek man bridles and masters it Huffing and swaggering like bottled drink commonly shews want of spirit for it is but froth that makes that noise and presently such become vapid and distastful 10. WE must take heed of thinking any of these imperfections or faults incurable because according to a natural inclination or if a child be not exactly such a one as we would have him that he must be treated as the Brachmans did their children whose indoles they disliked abandon them in the Woods to the wild Beasts or as the Inhabitants of Madagascar who expose all their children born upon a Friday Turpiter desperatur quicquid fieri potest saith Quintilian Illud desperandum est posse nos casu bonam mentem influere laborandum est ut verum dicam ne labor quidem magnus est si modo animum formare incipimus antequam durescat pravitas ejus Sed nec indurata despero Nihil est quod non expugnet pertinax opera intenta ac diligens cura Sen. ep 50. Let the industrious and skilful Educator make many trials and divers experiments as Physicians do before they give a determinate prognostic Now of cures some are general As 1. to make them know their infirmity and that it is an infirmity and 2. that they be willing to be cured For it is not as in corporeal diseases when the body is necessitated by connexion of causes to undergo and suffer the malady incumbent But here the Soul is in its own power subject to it self only and its own will and that directed by the understanding Wherefore the first step to a cure is to convince by reason that they do ill i. e. to acknowledge their disease the desire to have it cured follows naturally So that it is in the power of reason to rule absolutely over the affections and dispositions of the Soul But because reason sometimes is misled or obstinately mistaken Almighty God hath given us his holy Religion and his spirit to govern reason also and render every thought obedient to Faith So that in Religion lies the universal and never failing remedy of all the evils of the Soul But many times particular and topical ones are also to be applied A child when he begins to go refuseth immediately to be assisted So when the will begins to follow its own choice it then also begins to scorn a guide the appetite of liberty being stronger then that of security Great industry therefore and discretion is requisite to turn it the best way endeavouring as Physicians to introduce the contrary of what is amiss and supply what is defective to coerce and discountenance the bold and impertinent to encourage the soft and modest severe to the merry cheerful to the melancholic Waken the taciturn with questions and silence the loquacious with baffling fallacies Bridle the too forward and eager and spur up the lazy and slothful 11. SOME there are who are lazy and unindustrious to study yet very active and sprightly in bodily exercises these many times are fitter for other emploiments then learning Others are to all purposes slow and sawntring and these are to be cured with bodily labor First make them play run leap c. afterwards bring them to study For there seems to be a moisture clogging their spirit which must be first shaken of for if they be indulged they will become more sleepy even till chang'd into dormice Then never let them want work yet not much at a time but be careful that what you command them be sedulously performed There are also who are pettish peevish hard to please and are alwaies lean maigre and consumtive which proceeds from a sharp thin humor easily exasperated and to such a degree as may be very prejudicial It is best therefore to deal with those gently and smoothly the default being more in the body then the mind and not put them upon crabbed intricate vexatious or intentive studies nor be too rigorous in exacting an account of them It would be worth labor to try whether such medicines as dulcify the blood would not profit them Like to these are they who seem rough harsh regardless of civility and not easily mingling conversation These if not such in extremity when mellowed by experience prove better then the complaisant and amicable Keep this sour disposition to study virtue and knowledge and tho he grumble and repine be content so as he doth his work and he is in less danger of temtation becomes more solidly virtuous and lasts much the longer As the wine which pleaseth in the Cuve must be drunk in the must They are also fitter for friendship then the compliant for these are equal to all and the greatest interest can be gain'd in them is but civility the other chuse their company and fix upon the best This sourness proceeds ordinarily from a brisker and fiercer spirit not willing to go in the ordinary routte nor
when he is sober furnish him with good remedies and considerations against a time of necessity as men do when they fear a Siege and expect no relief from abroad Or check it with another passion as with shame or fear or joy Indeed cheerfulness and moderate pleasure clear up the spirits and tho sadness and anger differ yet are they much alike in their causes and the same medicines are good for both 2. PRIDE is many times grafted upon anger and is so like to it that it is not easy to discern which operations proceed from which cause It is grounded in an error of the understanding i. e. a vain and false opinion of his own excellency above others and above the truth In youth it discovers it self by contemt of others ingratitude injuriousness accepting all honor respect and officiousness as due and deserved but paying none therefore conversing more willingly with inferiors and domineering over them also neither is a proud man familiar or friendly to any but flatterers to whom he easily becomes a prey His care is not to do well but to seem so and therefore he is ashamed to confess a fault error ignorance or inferiority to learn or be taught to be chid or corrected Instead of amendment he is sullen and dogged He is seldome free from envy and therefore impatiently hears the praises of another especially his equal but he swells looks big struts vapors and boasts to shew what he thinks himself to be he is displeased hateth and revengeth if not treated according to his merit Comparing himself with others 't is to his own advantage looking only upon their errors and aggrandizing them into faults and vices but upon his own virtues which are all heroical Especially prying into the actions of Superiors whom he imagines to usurp upon him who deserves and can menage all things better then they Therefore if in power he becomes imperious tyrannical opiniastre impatient if every thing correspond not to his desires But if he fall into misery as commonly such do being more exposed to it by reason of their high valuing of themselves he is low vile cowardly and dejected His great badge is singularity and his discours runs much upon I we mine c. This being a fault of the mind and not radicated in the temper of the body is reduced to equanimity by mortification of his own conceits and fancies either by punishments by reason and good counsel or conversing much with strangers or by the method taken by God Almighty to humble him by others resisting despising and crossing him 8 I HAVE not observed that any Physiognomical signs are infallible not tho many of them concur in the same indication and tho many famous Authors and Proverbs in all Languages seem to authenticate them For indeed the temperature of the body seems no otherwise to be the cause of the actions of the soul or person then as the temper of the Axe is the cause of cutting to which many other things as figure weight motion c. are required as well as it and yet all together are but the instrument of the man who by greater strength dexterity c. can work better with another sort of a worse tool and can make one advantage remedy another disadvantage We see also that study and experience give more force to the soul then any disposition whatsoever of the body even as temperance labour c. make the body more obedient all which are great testimonies of the Souls spirituality 'T is commonly set down by Authors that tall and strong men are of small understanding and courage that it is a sign of wit to have a curiouc tast and delicate stomack which indeed proceeds sometimes from the weakness of that faculty by too much intentive study and many such like which it is in vain to repeat since it is not difficult to shew that some of contrary dispositions have the same signs and of contrary signs v. g. to ingenuity are yet ingenious Seneca saith of Claranus ep 66. Inique se gessit natura talem animum malè collocavit aut fortasse voluit ho◠ipsum ostendere posse ingenium fortissimum ac beatissinium suh qualibet cute latere Et videtur in exemplum editus non deformitate corporis foedari animam The like is verified of the President Pedro Gasca that recovered to the King of Spain Peru almost wholly revolted and of many more in our memory Yet thus much I willingly grant that the passions discover themselves almost inevitably by the countenance because they being sudain and violent mutations in the Soul cause the like also in the spirits which shew themselves through the skin or in the motions also of the exterior members But it is not so with the inclinations and dispositions which are by our own industry and habituations turned now into natural and impress no such violent or extraordinary motions in any part either of spirits or body 9. MORE trust is to be had to such other signs as seem to be the flowers which preceed and pretend some smell of the fruit it self These then promise virtue modesty obedience advisableness compassionateness loving virtue in others and consorting with such cheerfulness aptness to friendship impatience till reconciled to any he offended mildness humility Those who are apt to shed tears are of a softer and lovinger disposition as those who cry and shed no tears prove commonly stubborn Signs of nobleness and generosity are to confess a fault rather then tell a ly or frame a cobweb excuse to be ashamed to be overcome in any laudable study or exercise not to be angry when justly reproved or corrected moneri posse ac velle summa virtus est to do more for honor then reward not to be easily discouraged or despond but to be more sprightly to desire difficult emploiments to pass by small offences not to deride others defects to be more ready to excuse then aggravate faults of his Companions lastly to be grateful especially to his Masters Teachers and Servants Signs of a capacity for sciences are attention to what he goes about demanding the reasons of things By the way asking questions very much discovers the ingeny of a child for to ask many is a sign of curiosity and wit to ask vain and impertinent ones or the same over again or not to stay for an answer of folly and inconsiderateness material and pertinent ones of judgment and discretion WHY is the great question of knowledge not to be satisfied with a slight answer sagacity and much thinking not talkative but reflecting wardly meditating with and entertaining himself Primum argumentum compositae mentis posse consistere secum morari Good imitation of what he sees If he have so much confidence of his parts as to hope with industry to conquer every thing but without labour to do nothing well if he have a strong faithful memory for things tho not for words if a rational methodical and
them Whereas an ordinary Gentleman amongst us thinks himself abused if not cousened As if it were noblenes to expose and suffer themselves to be overreached derided and fooled by an impudent Pedlar or flattering Host. Who tho in our Nation they arrive by the impudent folly of those who know no nobler way of generosity then to be fooled by the meanest and unworthiest of all people to buy the estates of such Prodigals as degrade themselves first into a familiarity then into an equality at last into an inferiority with them yet in other Countreys where men have and make use of the parts God hath given them they are kept in that degree and rank which befits their Profession 3. LET him alwaies buy with ready money which will both keep him in mediocrity of expences within his bounds teach him the value of money and acquire him very great reputation both with Tradesmen and others He buyeth cheaper and better commodities and is not imposed upon with false bills and accounts By this means also he may learn to live under his revenue which whosoever doth not can never keep himself out of debt It is therefore dangerous to have to do with them that keep books which are authentick records tho governed many times by careles or dishonest Boys except himself also keep another and as diligently look to his accounts and that frequently to old reckonings never turning to the profit of the debtor and if after the manner of Merchants under the notion of Creditor and Debtor 't is the easier and better But if he keep his accounts severely not only they with whom he deals but his Servants also will be more careful what reckonings they bring him 4. YOUNG Men out of emulation have a great vanity of desiring whatever they see their equals enjoy and this proves many times a dangerous and expensive folly being accompanied most-what with a speedy loathing or neglect of what they unreasonably long'd for Omnis flultitia laborat fastidio sui A young man need not be altogether cured of this distemper if it can be regulated excellent use may be made of it for his instruction in many knowledges and gaining him much experience But to moderate the exorbitancy the best way is to make him an example to others by putting him upon some particular curiosity by himself which may with reputation be opposed to those many vanities of his Camerades And such a one also as need not perish with the using as Globes Maps Pictures Medals Curiosities of Art and Nature c. 4. NEITHER let the Educator be too morose or solicitous to keep him from all vanity in clothes or expences lest he be discouraged For few being willing to learn out of the School of Experience and she being a good Mistress if not the sole one it is very fitting to make her a partner in our instruction Only the Educator that is reason must be the chief Master and let his charge take out only such lessons under her as his Guide shall think fit that is such as may convince the Younker of the vanity of those and the like desires Scriptum est enim saith Rog. Bacon very wisely qui non errat non invenit qui non corrumpit non emendat qui non tristatur non laetatur CHAP. VIII Of the preservation of his Health BECAUSE it is very tedious chargeable and sometimes dangerous to repair for every small distemper to a Physician it is very fitting the Governor should know to preserve his charge in health For without that he is uncapable to undergo any emploiment neither can he study nor follow his exercises when sick but is troublesom to others and unprofitable to himself 1. IN Youth excess in eating and drinking is very frequent necessary therefore it is to moderate his appetite For if the stomack be stretched beyond its true extent it will require to be filled but never well digest what it receives Besides it is much better to prevent diseases by temperance sobriety chastity and exercise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then cure them by Physick Qui enim se Medicis dederit seipsum sibi eripit Summa medicinarum ad sanitatem corporis animae abstinentia est He that lives abstemiously or but temperately needs not study the wholesomnes of this meat nor the pleasantnes of that sawce the moments and punctilios of air heat cold exercise lodging diet nor is critical in cookery and vintnership but takes thankfully what God gives him Especially let all young men forbear wines and strong drinks as well as spiced and hot meats for they introduce a preternatural heat into the body and at least hinder and obstruct if not at length extinguish the natural 2. BUT if overtaken by excess as it is difficult alwaies to stand upon guard the best remedy is vomiting or fasting it out neither go to bed upon a full stomack except by reason of drinking it be necessary to remove him from company that the World may not be witnes of his brutality and that himself may be hindred from all extravagancies and be ashamed of it the next day Let Physick be alwaies the last remedy that Nature may not trust to it 3. IF through melancholy timorousnes or womanish education for I see very few Women well educate Men nor Men Women your charge have imaginations that he is alwaies sick if he only pretend so that he may avoid study and labour 't is another case do not at first seem to discourage him but rather bring him off his humor by painful and harsh Physick which is the cure also of those melancholic persons whose sicknes tho they are frequently indisposed yet is not dangerous either for life or labour 4. MUCH of health consists in exercises and recreations which must be regulated according to the Country Season c. but generally rather violent then lasch such I mean as may cause the body to transpire plentifully and exhale those black and fuliginous vapors which are wont to oppress young men that nature be not hindred in her circulation Neither be afraid tho he be weary and tired for wearines is no disease nor doth simple heat without putrefaction cause a Feaver Besides brisk exercise will render him strong active mettlesome whereas idlenes contracts a stagnation of humors numnes of the joints and dulnes in the brain Yet violent exercises as running leaping wrestling are not so fit for thin choleric and weak bodies rendring such old and gowty before their time as they did Constans the Emperor 5. DANCING is a moderate exercise so much whereof is to be learn'd as may give a good and graceful motion of the body No Nation civil or barbarous ancient or modern except our late contradictive spirits that express not their joy and mirth by it which makes it seem a sprout of the Law of Nature But the use which is now frequently made of it especially since it is become a difficult study and many years besides
infinite practise required to a reasonable perfection in it I cannot but utterly condemn subscribing to the severe but true censure of that most excellent modern Historian Monsieur de Rhodez There is nothing saith he which doth more dissipate the powers of the spirit nor more enervate the forces of the Soul then the ravishing harmony the continual agitation of the body and the charms of Ladies conversation The great triumph of sensuality is such meetings where the eare is fed with Musick the eyes with Beauties the smell with Perfums the tast with Banquets whither none are invited or come but to please or be pleased Could their thoughts be then seen in what a hurry and tumult should we perceive them what desires what fears what impatience what lust what jealousy what envying what despisings c. Card. Borromeus in his Book against Balls and Dances saith that he when a young man at the University and his companions with great importunity prevailed with one of their Professors a grave and prudent person to go along with them to a Ball who having observed the actions and circumstances thereof told them with great astonishment that it was an invention of the Devil to destroy Souls by corrupting the very being and essence of Christian virtues When a servant lighteth a torch we give him strict charge not to carry it amongst flax straw or the like Why do not Parents forbid their Children to frequent those places where is more danger of kindling another manner of flame to have the imagination swelled with the presence of Beauties in their trim and under a full sail when the blood is chased and the mind set upon pleasure is not drinking cold water but strong poison to one overheated 6. IT will not be amiss here to add that divers bodily diseases infirmities and undecencies may by the Educators care be regulated and either wholly or in good part amended For few there be who have all the members of their body equally sound and well-disposed the worst is corrected by bringing spirits to that part with labour and exercise as Shooting in a long bow for the breast and arms Bowling for the reins stone gravel c. Walking for the stomack Riding for the head and the great Drusus having weak and small thighs and legs strengthened them by riding especially after dinner as did also his late Majesty Squinting and a dull sight are amended by shooting Crookednes by swinging and hanging upon that arm Stammering by deliberate and slow speaking and observing what words run most currently So both Mr Mede and Mr Oughtred helped themselves Divers misaffections in the eyes by Spectacles Bashfulnes and blushing by frequent speaking in company c. CHAP. IX Of the divers passions inclinations and dispositions of Man and the ways to rectify and order them 1. BUT that the Educator may clearly see his work and have it as it were wholly in his view I will dig a little deeper anatomize and lay open the Soul with its operations Perhaps not so accurately and punctually yet as plainly and for practice as usefully as I can regarding not the curiosity or Philosophy but the necessity and utility of the knowledge For he that knows quid homo potest will quickly perceive what his charges abilities are and what his defects and consequently what the remedies 2. IN the Soul then are two sorts of powers Cognoscitive for knowledge Motive for action Knowledge omitting apprehension as not falling under our consideration consists in invention memory and judgment of which in their places Action is in the Will of which we shall not speak or Affections And these are either Concupiscible or Irascible and both these are Passions or Inclinations Passions are the natural motions of the Soul towards objects agreeable or disagreeable Or the motions or effects which objects pleasing or displeasing immediately cause in the Soul i. e. what the Soul suffers from its objects immediately without deliberation Tho some call Passions only the more irregular and ungoverned actions of the Soul Inclinations are the frequenter and customary working according to those passions And if meerly according to natural suggestions they are properly called Inclinations but if they proceed to excess and be not bridled and regulated they become vices But if regulated by reason or Gods spirit they are properly Virtues If by the probity of Nature without much deliberation our inclinations work laudably i. e. as they do when habitually regulated by reason then are those natural Inclinations called natural virtues or good nature 3. BY the way take this caution That you trust not to these natural virtues as if they were or could be sufficient to make a man habitually and throughly virtuous or as if he that acteth according to them were really and sufficiently virtuous What Seneca saith of Valour is true of all the rest Paucissimos fortes natura procreavit bona institutione plures reddidit industria And this our holy Religion expresseth more plainly when it distinguisheth between Grace and Nature for if natural dispositions be not sufficiently virtuous morally neither are moral virtues sufficient for obtaining heavenly and spiritual graces Dispositions indeed they are to virtue but must themselves also be ordered and directed by Prudence else they will run into many mistakes love where there is more reareason to hate and cajole where they should chastise they will also neglect many actions of virtue and run into many of vice Nor is it a sufficient excuse for any evil-dispositioned v. g. an angry person to say that he is so naturally for we are to live by reason and grace not by Nature nor is it well said of a thief I am so naturally for to what purpose have you reason 4. PASSIONS INCLINATIONS proper to or arising from them 1. Love Sweetness kindness contrary to insensibleness of good 2. Hatred Maliciousness evil-naturedness 3. Desire Heat or eagerness contrary to coldness or Indifferency 4. Aversation Frowardness peevishness 5. Hope Courage boldness contrary to faintheartedness cowardliness 6. Fear Timidity softness contrary to hardiness indifferency lazines quietness love of ease dulnes 7. Confidence Credulity contrary to distrust 8. Despair Impatience contrary to patience longanimity 9. Joy Cheerfulnes contrary to sadness 10. Sorrow Melancholy saturninenes contrary to mirth jovialness 11. Acknowledgment Gratitude generosity contrary to ingratitude 12. Wrath or choler Roughness harshness morosity contrary to meekness Anger Promptness briskness rashness revenge Pride Haughtiness swelling 13. Shame Modesty bashfulness 14. Impudence Hastiness impertinency 15. Repentance Flexibility contrary to obstinateness 16. Pitty Tenderness mercifulness contrary to hardheartedness cruelty 17. Envy Malice 18. Emulation Activeness 19. Indignation Vehemency 20. Reverence Humility 21. Contempt Surliness disdain scorn insolence 22. Love of Women Amorousness uxoriousness 23. Jealousy Suspiciousness doubtfulness suspense misinterpretation IT is to be noted that many times a man worketh contrary to his natural Inclinations because the Inclinations follow the cognoscence of the Soul and