by thee These are the ordinary effects of Drinking and when the Senses and Reason are denubilated what Vice may it not be an In-let to bringing all Diseases both of Body and Mind upon the Transgressors As I have elsewhere noted To which I might here add This good-fellowship will prove the worst fellowship in the World in the end and their maintaining of Friendship the greatest enmity it destroying both Reputation Good Name and Estate as well as Health Life Body and Soul How many in their Jovial Cups have done that which they have Repented all their lives after And by thinking to drive away care by drink have drank care their own confusion here and eternal damnation hereafter on themselves A Gentleman therefore should have better Recreation and Past-time than this sordid one of Drinking forasmuch as his endowments are beyond others If he have but little Worldly business he may employ his time many wayes in edifying others If he rightly and seriously considers the uncertainty of our times and Lives how above the one half is spent in sleep eating and other necessary diversions in our Callings Visits from Relations Friends c. He will find Time is the most precious thing in the World and that his whole time is but little enough to work out the Salvation of his Soul and that he hath none to squander away in Drinking then SUBSECT III. To Inferiours EVery Condition is or may be made pleasant unto us since there are miscarriages in all Men it behoves a Gentleman to be so discreet as to pass them by neither injuries nor favours being other then as we apprehend and apply them to our selves Our conceits and Interpretation of all Actions and things making them pleasing or displeasing unto us As it is arrogancy to be at variance with Superiours dangerous as well as hazzardous with Equals so with Inferiours 't is baseness and beneath a Gentleman The truth is we should avoid the displeasure of all nay even of the meanest could we think seriously how advantagious such an one with whom we are angry may be unto us hereafter Be civil and affable therefore to all carrying thy self in an equal temper between Pride and Familiarity Discharge thy heart of those turgid thoughts that all kind of passions frequently occasion whereby thou shalt never break Friendship If it be a Child or Ignorant whether Man or Woman that gives thee Offence or cause of Anger 't is beneath thy notice for this is but to mistake them and so to give them the occasion of Offence If a Droll let him Droll on and reflect not that on thy self that was not intended towards thee for so thou wilt not only make a Fool of thy self but him wise by thy application If a Servant perswade or command him yet so as thy Love to his good by amendment may be rather seen than the venting thy Rage which will never do good for angry words and Rage do but excite contempt in him and hatred towards thee it ought to be done then mildly seasonably and gravely And be sure thy iâ—l example lead not him nor any of thine Inferiours to err If a Scurrilous Person as thou hast no cause of admiring at it so thou hast as little of taking notice of it Let thy great care be to oblige all thy Inferiours if it lye in thy way and to gain their Love whereby thou shalt assuredly avoid the hatred envy and malice which thou must ever suspect from such as are beneath thee Expect the worst so shalt thou be so wise as to know how to Remedy thy self let it be what it will And be not too scrupulous for if a wise Man should take notice of all the mad and foolish Actions of most Men he should never be quiet and so a wise Man would be rendred a Fool miserable and unfortunate and Fools would be more happy Pay every Man his due without grudging or endeavours of abatement especially when agreement was made before or you know the worth of the thing That money which is gotten by Robbing the Spittle will prove the worst gotten of any and by grinding the faces of the poor will eat as a Canker into thine Estate Neither despise them if thou wilt render thy self Rational it being Fortunes fault not theirs they ought rather to be pityed than slighted For if they help not themselves God will never help them So that in some measure Faber quisque est Fortunae suae SUBSECT IV. To Relations SUch as are Parents Wife Children I call and understand by the Name of Relations in this place All other Kindred as Brethren Uncles Cousins c. come either under the Notion of Superiours Equals Inferiours or Friends and therefore I shall speak only as to the three former Parents challenge as their due from us Love Obedience Honour and Reverence as Instruments and the Procaâ—…rtick cause of our Beings and that however they are affected in Body or Mind Nothing so unbecoming as Pride towards hatred of Rebellion against Parents especially in a Gentleman and yet how frequent is it among them to wish their Parents Death to get the Inheritance And by so much is this the more frequent by how much the greater is the Possession than which nothing is more inhumane and abominable and this is the end of all our labour under the Sun or that can be expected in this Vale of misery and Ocean of tears wherefore David might well exclaim Mine Age is as nothing before thee verily every Man at his best State is altogether Vanity And I have observed however such have to their extreme trouble been Retaliated in the same manner by their own Children as a just Judgment of the Almighty As Marriage is a most Honourable Estate being appointed by God himself in Paradise So if the Parties can agree as they ought it is the greatest Happiness can befall a Man on this side Heaven But if they be unequally Matcht live at variance no greater torment or misery To have a Scold a Fool a Whore a Fury is the worst of Plagues and an Hell upon Earth A Gentleman ought to be exceeding wary in so weighty a matter as Marriage which is for Life and perhaps may be but once done and therefore ought to be well done Of Marriage and single Life See more Division 7. Especially since thereby he shall either make or marr his Fortunes Marriage being usually the impediment to great and Noble Atchievements Better therefore never Marry than Marry amiss since the most glorious noblest Acts and most laudable and meritorious have been done by unmarried Men. And truly though Marriage in some Respects and for some men be very commodious yet a single Life is more free from all cares fears and troubles more pleasant more advantagious and prosperous in every respect since he that is married has given Hostages to Fortune and is but a Prisoner to the World at best But if thy Constitution of Body or conveniency
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
declares that Men alone are not couragious and fit for politick Martial affairs If there were many great Heroes and Conquerours were there not as many Amazons Was not the great Monarch Cyrus Conquered by a Woman Zenobia Queen of the Palmyrians taught her Sons the Greek Latine and Egyptian Tongues and wrote an Epitomy of the Eastern Histories As Cornelia taught the Gracchies her two Sons the Latine Eloquence for which also our Queen Elizabeth was famous Aretia taught her Son Aristippus Philosophy Socrates himself did not disdain to hear the publick Philosophical Lectures of Diotima and Asyacia as Apollos was not ashamed though Learned to be Catechized by Priscilla Likewise Tullia inherited her Fathers Oratory as well as Estate Hipatia the Wife of Isidore the Philosopher of Alexandria was excellently well skill'd in Astrology Sappho in Poetry the Inventress of Saphick Verses As also the three Corynnae the first of which out-did Pindar five times notwithstanding he was the Prince of the Lyrick Poets Nay the very Apostles themselves were taught by Women or the Women were as it were Apostles unto them when Christ first appeared to Mary she was to go and tell the Apostles c. But every History will afford us some Woman or other equalling some of our best Men. Wherefore they that think to find the Nobleness or abjectness in the Sex seek where nothing is to be found for the being a Man or a Woman makes them neither Noble nor Ignoble as was said but the being an xecellent Man or an excellent Woman So then if there be any defect it is from the individual person and no more from the Sex than from the whole Species This being so 't is great folly in Parents especially the Nobility Gentry and such as have Estates if they have not in a prudent way as much care in the Education of their Daughters as Sons especially in this Age wherein they need to be furnisht with abundance of Virtue to withstand the continual assaults Men make on their Chastity Why should they then not be instructed in all manner of Good Learning and Literature which is one great and chief part of Education and the other is like unto it Travel PART I. Learning Literature and Studies for a Gentleman LEarning good Literature and Studies tend chiefly to the Rooting of Virtue and good manners as well as wisdom in a Gentleman and to perfect our Natures And this rests in good Seminaries of Learning and good Societies such as are the Universities When Grammar hath Instructed him in Language true Orthography and to understand what he reads Philosophy both Natural and Moral should be lookt into for as much as they make a Gentleman both grave and profound The knowledge of a few good Books is better than a Library and a main part of Learning As for Logick Rhetorick and such Studies that tend only to Contention and Ostentation time is but ill spent about them and when all is done signifie little Experimental Philosophy is much to be preferred especially the Spagyrical and Cartetian Experience being that chief thing indeed that perfects our Studies Being thus well grounded that he may be well accomplisht to serve and Honour his Creator his King and be serviceable to his Countrey let him acquaint himself chiefly with History Poetry and Oratory The first in as much as it makes past times as they were present by comparing one with another and observation will give him wisdom The second Invention and nimbleness of wit And the last Ornament and an awfull respect of his Auditors allowing a convenient time for meditation of what thou hast read for that will make it thy own Since then all our Studies tend to the glory of God the welfare of our Countrey and the advantage of Man or Neighbour we will shew a little how a a Gentleman may be fitted to do both SECT I. The Grounds of a Gentlemans Religion LEt me here in so weighty a matter a little take the Liberty to expatiate As Religion is the Cement that keepeth the Church from falling and knitteth the Members thereof together and prevents Confusion so uniformity is the Cement of Religion and is both well pleasing to God and advantagious to man The breach thereof being the in-let to Sects Schisms Heresies Atheism Superstition and all Prophaness and Confusion Uniformity in Religion increaseth faith towards God and all good works as well as peace in the Church peace of Conscience Love and Charity towards our Neighbours Causes of Atheism Whereas Divisions and contrary Opinions in Religion is the Inlet of all evill the increaser of feuds emulation envy and malice one against another neglecting peace and unity to follow a party and k Nihil est quod tam impotenter Rapiat Homines quam suscepta de salute Opinio siquidem pro ea omnes gentes corpora animas Devovere solent arctiffimo necessitudinis vinculo se invicem colligare faction And without doubt keeps off many from the Church and may be the most probable Reason for ought I know why this Age so swarms with Atheists So that it is almost come to that pass that he that will not Blaspheme his maker nay and deny there is any such thing as a Deity and declare himself a down-right Atheist is accounted no Gentleman The existence of a Deity against Atheists Whenas they may sooner doubt whether they themselves be than whether there be a God For if they be only Entia a primo as I have noted elsewhere they must first know him that is primum before they can know themselves A flashy drolling wit and some small Notions and sips in Learning inclines many men to Atheism yet for the most part they are but half-witted fellows though they make a great bustle in the World but true wisdom and a large draught of Learning brings them to the knowledge of a God Who can but admire to see men fancy such idle chymeras in their Heads as all things are produced by Nature When if they were able to salve all her Phaenomena yet they must be constrained to confess that at the beginning there must be an Infinite Omnipotent and Omniscient Being to dispose that confused Chaos or Heap of Atoms to cause an universal Harmony and especially to convert those Atoms into those various seminal contextures on which most of the abstruse operations and productions of Nature depend Besides 't is less difficult to conceive the Eternity and all the Attributes of a GOD than to conceive Infinite Eternal Self-existent and Self-moving Atoms To Judge by sundry Causes of many things if not of most is to judge amiss and on imperfect grounds for we knowing nothing but as our Senses represent them unto us we must needs judge of things not really as they are but according to the Analogy they have with us and so many times we rest in them and search no further But if we seriously weigh the concatenation of Causes we
must needs be driven to acknowledge a supreme hand and a GOD the first moving cause For all actions and mutations in the World are performed by motion which motion being traced through its causes will bring us to an eternal Being and the acknowledgment of a GOD as being the first mover and consequently that he 's Eternal whence 't is easie to prove the rest of his Attributes Causes of Atheism I shan't dispute with such as maintain there is no real Atheist denying GOD in the heart Since this wicked Age wherein we live doth sadly evince to us the contrary But this I shall affirm that hardly any Sect or Opinion in Religion is approved by any but the professors thereof as if they had no m Nulla firmior amicitia quám quae contrabitur hinc nulla Discordia major quám quae a Religione fit Montanus in Micah Charity presently account them Atheists which may be put as another cause of Atheism For none more like to be Atheists than such as place their Religion in this or that Opinion especially if they reflect on the Antipathy each have to other and consider seriously how all confidently conclude themselves in the Right backing their Tenets with Scripture Authority and Reason and that most things they hold as Truths to be but dubious at best unless he be a resolute Person not doubting at all in his Opinion and Sect. But if he waver and be doubtful changing from one Sect to another have taken exceptions at the defects of most 't is a wonder if he fall not out with all and fix on Atheism at last and despise all Religion as a cheat or policy to keep Men in good Order Another cause of Atheism may be Peace and Plenty in a time when Learning flourishes For Prosperity has damn'd more Souls than all the Devils in Hell It makes Men cast off fear of GOD and Man entangles Mens minds in Vanity blinds them in their pleasures and overwhelms them in Sin For whilst we thrive in the World we are apt to turn our backs on Heaven whereas Poverty and afflictions are the dispensations of Providence and the blessings of the Almighty to fit Sinners for Repentance inclining our minds more to true Devotion for the afflicted have God for the most part in their minds and mouthes An Habit of Scoffing and deriding the Scriptures may be another cause This Vain Idle and Phantastical Pityful Childish humour of Jesting proceeds which this Age so Super-abounds with among such as call themselves Gentlemen from Pride and Ostentation For they being generally Men of weak Judgments and unfit for matters of Substance and Solidity as being above their apprehension they immediately with a disdainful Jest scorn what they are uncapable of or proceeds from any that attempt noble things Wit may lawfully be used GOD having given nothing to us in vain but great care ought to be had it be not abused especially in jesting with Holy things for thereby they make a mock of Sin trifle with the wrath of GOD and play like Fools with Hell-fire whither without Repentance they are posting This way of fooling is beneath a Gentleman for it Hebetates the Reason and renders him empty flashy and Phantastical Another cause may be the Clergy live scandalously which is a great eye-sore and a main cause what can be more unseemly than to see such as should lead men to Heaven walk themselves as if there were no Hell That should be Instructers of others in Sobriety Humility and all Piety live loosely proudly in all Riot and Excess Drinking Whoring Lying Swearing Pride and Covetousness are odious in every one but especially in those that should teach otherwise are they aggravated Such are a dishonour to their Coat the scandal of the Church and an occasion of the Enemies Blaspheming Who will believe those are sins as they exclaim in the Pulpit if they themselves all the week after walk in them with delight A Gentleman though he shou'd with much indignation abominate such vile practices and if in power endeavour to suppress them yet shou'd not be so narrow spirited as therefore to neglect the Ordinances of GOD since the Author and Finisher of our Faith and Religion Commands the very Apostles themselves to hear the Scribes and Pharisees those whom he calls so often Hypocrites and against whom he pronounces so many woes only with this Restriction That they do not as they do However their Doctrine was good and therefore enjoyned To do as they say A Minister that has a Lawful Call ought rather to be reprehended than slighted He may be evil himself yet instruct others in good works These make large Rents in the Church Union of all things else ought to be desired therefore And why are there so many differences among us Either because we are wedded to our own wayes and Opinions or because we quarrel with shadows Order Ceremonies and things indifferent and not of Faith while we neglect the Substance and fundamentals in Religion Many times through weakness of Judgment violent contests arise between party and party and yet neither differ in the main and perhaps not in the thing it self neither which through their ignorance notwithstanding they know not how to Reconcile To Compose these Differences is by fair and gentle not foul and rigorous means according to the Laws A weak Brother is to be restored in the Spirit of meekness Consciences are not to be compell'd by Fire and Sword For that Religion which is established by the sword must needs bek in to Mahomet's let the pretences be what they will or worse As we have lately too wofully experimented in our blessed times of Reformation in which they did not stick in their Zeal to destroy the Lord 's Anointed If they had been men after Gods own heart as they were Saints their hearts would certainly have melted with sorrow and remorse as David's smote him for but cutting off the skirt of Saul's Garment and yet he never intended to cut his throat But their hearts were hardned if not seared Nothing more unbecoming a Gentleman than to oppose his Sovereign the fountain of Gentility or Government the Ordinance of GOD. Can any man be so stupid as to imagine there can be any Religion in Rebellion or Reformation in murthering of Kings subverting of Government and destroying many Families Innovations in Religion are dangerous unless gradual and by the steps of time for so they 'l hardly be perceptible No Innovation unless by the product of time can suit well with any well-governed Nation for long-continued Customs agree best together although perhaps in themselves bad whereas better being unused link not so well and therefore prove more troublesome So that great caution is to be had in Reformation that the Alteration be for Reformation and not the Reformation a pretence to Rebellion which a Gentleman in all publick Conferences Consultations and Counsels ought carefully to avoid Let all Discourses of Religion be
Christ to make them agree Again if we observe it we shall find more harmony between the Writers of the Divine Oracles though distant in time than among any other Writers whatsoever Lastly that the Old Testament which we acknowledge is the same the Jews now receive and alwayes did may easily appear by comparing our Copies and Translations with the Originals among them in all Nations Nor can it be thought that the Learned in all places times and of contrary Religions Jews Papists Protestants c. shou'd combine to deceive the giddy and more unknowing sort of people in the World Fourthly because they wrote nothing but what was done in their own times and known generally to all who might have contradicted their Writings especially the Scribes and Pharisees who under the Gospel were their Persecutors and wou'd assuredly have condemned them had they been false or liable to exception Nay and Josephus though a Jew yet an unbeliever in Christ * Antiq. Judaic Lib. 18. Cap. 4. testifies that at that time there was a Man if he might call him a Man whose name was Jesus that did raise the dead Cure Diseases and do many Miracles and being accused by the chief of the people was Condemned and Crucified by Pilate and the third day appeared to them again alive as it was predicted of him by the Prophets Moses and the Prophets Matthew Mark Luke John Peter James Paul and Jude have been continually reputed and generally from Age to Age down to these our times confessed by all to be the Pen-men of those Books that bear their Names Nay this is acknowledged by the very Jews Pagans and even by Julian the Apostate And therefore there is not only the same Reason to believe them as any other writings but as great Reason if not greater that their Writings are true since what they wrote was only the passages or actions of their own times done by themselves or others which were easie to be known being most of them done in publick and they either Eye or Ear-witnesses or both of all passages So that they had the greatest opportunities in the World for detecting the Truth and consequently best able to declare it Besides the Pen-men throughout the Bible were either Kings Rulers men of Honour and high esteem among the People and therefore would not attest lyes to expose themselves to the contradiction and scorn of the World or Vulgar As Moses Joshua Samuel David Solomon Nehemiah Ezra c. Or Prophets Isaiah Jeremiah Daniel Ezekiel c. Or Apostles or Disciples Men of Integrity Piety and Fidelity that could purchase nothing by that they delivered if untrue nay for attesting those very truths they incurred Imprisonment Banishment Persecution Poverty and all kind of misery Wandring up and down in Sheep-skins and Goat-skins being destitute afflicted tormented c. They suffer'd for their profession of the Truth more than any Men did Besides they and their Doctrine was owned more especially by GOD himself in giving them the Spirit of Prophesie the Inspiration of the Holy-Ghost so that though illiterate they could speak all Languages the power of working Miracles Casting out of Devils Curing of Diseases by even their very shadows which was more than Christ in the flesh did and which the Magitians and Conjurers of those times could never do though zealously attempted and therefore we have greater reason to believe their Writings and them than any other whatsoever For none can be so impious or irrational as to think GOD would countenance and give testimony to Impostures and juggling tricks and especially such as pretend to teach and lead Men into the way of Salvation This were to speak with Reverence to make GOD accessary to the entrapping of mens Souls and the deceiving the whole Christian World A Gentleman having thus laid a Foundation of his Faith in the Being and Existence of a GOD In his testimony of Christ the Object Author and Finisher of our Faith the truth and Authority of the Old and New Testament and compared the profession is made in the Church of England with the vain Fopperies Superstitions and Innovations of the Church of Rome and the uncharitableness to be found among them and all Sectaries Schismaticks Phanaticks and Hereticks who condemn to Hell all that are not in their way accounting all without their pale damned The irrationality of the Mahometans and the absurd stupidity of the Pagan-gods and Worships The fantastical follies whimsies of the Jews I say these things being compared and the former Foundation laid and rooted in the intellects of a Gentleman he may not only soon resolve himself into a Religion but be satisfied which is the true one I shall therefore add no more in this matter but come to the next qualification of a Gentleman and a part of Education before premised viz. PART II. Travel IN the next place Travel being first well grounded in Religion will be requisite to experience and accomplish a Gentleman especially if he have the Language and other good parts if not he ought to take one that hath and has been abroad before that he may be informed of the Customs and Humours of the People and with what Company to associate otherwise a Man may be sooner injur'd than benefited And without a competent Judgment Ingenuity Reason and good Nature ruin'd or at least return as empty as he went Let him in every Town City and place he comes acquaint himself with the most Learned Eminent and in Repute Experienced and sober Men whereby he may not only learn good but avoid much evil Debauchery Quarrels and most other inconveniencies especially with Embassadors at least when they have Audience if possible with their Universities Libraries Buildings Revenues Colledges Churches Monuments Monasteries Government of the State and place Civil their Courts of Judicature when they plead judge and determine Causes as also Ecclesiastical and their Courts and if in the Metropolis the Kings Court it self or Chief Governours The Scituation of places Prospects Rivers and all Ornaments Ports Havens Ships Fortifications Trainings Tilts and Turnaments Treasuries Magazines and Armories Castles Forts Ruines and Antiquities Coyns Measures Habits Customes Feastings Weddings Funerals Publick Shews Wardrobes Publick Masques Comedies Playes Interludes and Triumphs especially such as are frequented by the better sort and with every thing else that is worth the noting And keep an account in writing of every dayes Observation wherever he goes So shall he in a little time be greatly improved and make the best advantage of his Travels which that he may the better do he ought to observe these Rules viz. To avoid Idle Expences Vain Ostentation and Regulate his Discourse and Carriage SECT I. Of Expences A Gentleman of any Man ought to be most wary and prudent in this matter not only lest he shou'd by his Extravagancy expose himself to the derision and scorn of the Vulgar but also to avoid the imputation of folly when so as well as by being
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
contexture of its Organs For it admits not of dimensions but refers to the whole Mass and contexture of Organs SUB-DIVISION I. Of Admiration PEripatetick Philosophy is not herein to be followed Admiration is on the first rancounter of an object a sudden surprize of the Soul causing a serious consideration of the object whether rare or different from what she knew before or supposed it should be and then we admire it Astonishment Estimation and Contempt If it be in excess 't is Astonishment And according as we more or less admire the object is Estimation or Contempt which is only our opinion of the object and are sorts of Admiration inasmuch as if the object be not admired there is no reckoning made of it more than Reason dictates But if they proceed from Love or Hatred as sometimes they do and often may the object is considered as we have more or less affection to it Magnanimity Pride Humility Dejection And indeed Estimation and Contempt may generally relate to all kind of objects And so we may either Esteem or Contemn our selves and then the motion of the Spirits occasioning them is so apparent that it causeth a mutation not only in the countenance but even in the very Actions Gate and Deportment whence arise Magnanimity Pride and Humility or Dejection Which in process of time from Passions become Habits And truly if we rightly consider 't is no absurdity for a Man to esteem himself for he that is wise will do it But then he must be one that has an absolute command over his Will and a free Disposition for only the Actions thereon depending may be justly prais'd or blamed esteemed or condemned And thus we become Masters of our selves when we have the free disposing of our Wills and so become truly Generous and Magnanimous as that we may set our selves at the highest rate we justly may if we rule our Wills well But if ill it can never be He that hath attained to this free disposition of his Will will never contemn nor blame another For all faults in others he rather extenuates and excuses than aggravates and condemns as believing they proceed rather from ignorance than good will And although he think himself no ways Inferiour to those of far greater Estate Honour Knowledge Wit c. So on the other side he doth not esteem himself much above his Inferiours For all these things in comparison of his good will he values but as trifles imagining that for which he esteems himself is or may be in every one Nay he is the most humble of any Man for the same Reason since by Reflecting on his former faults and those he is like to commit are no ways inferiour to others He prefers not himself before any body but concludes others that have this free Disposition may use it as well as himself This is the truly Generous Person and most likely to Master his Passions and inclined to do great things as shall be shewed beneath d In Passions Rectified He that esteems himself for ought else than for this free disposition of the Will is not really Magnanimous nor has true Generosity but only Pride which is a Vice the other a Virtue arising chiefly of flattery whence Men become proud oft-times for things that deserve not any praise but rather the contrary so that most frequently we find the most stupid sort of People fall thereinto Dejection is a vitious Humility and as much unbecoming a Gentleman as Pride And is Diametrically opposite to Generosity For as Pride enslaves a Man to his desires his Soul must needs be perpetually perturbed with Anger Hatred Revenge Envy and Jealousie So Dejection impoverishes the Spirits of Men yet such become most commonly arrogant and proud shamefully at other times debasing themselves and sneaking to such as they fear or may get by and yet insult over such from whom they neither hope nor fear any thing In prosperity they are as much elevated as in adversity deprest When as a generous free and Virtuous Soul is still one and the same Another branch of Estimation when we regard an object as able to do good or hurt is Veneration and of contempt Disdain The motion of the Spirits that excites Veneration is compounded of that which excites Admiration and Fear beneath spoken of Those that excite Disdain of those that excite Security or boldness as well as Admiration Veneration is an inclination of the Soul not only to esteem the object it reverenceth but also to submit to it with some kind of fear and to endeavour to make it become gracious to her Veneration and Disdain Our Love and Devotion is only to those from whom we expect good our Veneration to free causes only which we apprehend are able to do good or evil to us Disdain is an inclination of the Soul to contemn a free cause though it can do both good and evil yet esteemed so far beneath him that he fears neither Thus much shall suffice to be spoken briefly of the first Passion Admiration whose cause is in the Brain and not in the Heart or Spleen Liver Blood c. Though the other Passions are in them also as well as in the Brain For the knowledge of the thing admired is only in the Brain and not in the Heart Liver Blood c. on which depends all the good of the Body It has no contrary in that if the object don't surprise a Man he considers it without passion being not at all moved And in that he admires nothing but what seems rare 't is a beneficial Passion making him not only to apprehend but remember things he was before ignorant of the Idea thereof being by some passion or other imprest in his Brain or applyed by his Understanding But if it be in excess as commonly we are apt to admire too much 't is not only very unbecoming a Gentleman but also it doth much hurt in perverting the use of Reason And if we admire nothing but what differs from that we knew before or seems rare this passion must needs be an effect of ignorance in that nothing can seem so unto us unless we were ignorant of it The more ingenious and wittiest of Men however especially if they distrust their own sufficiency are most apt to admire And none but ignorant stupid Block-headed Dolts are free from this passion SUB-DIVISION II. 2 3. Love and Hatred HEre we may premise 't is more facile to consider the passions all together than to speak distinctly of each I shall therefore put Love and Hatred together in this place Love is an emotion of the Soul inciting it by the motion of the Spirits to joyn in Will to the objects that seem good and convenient for us which occasioneth Love That is so to joyn in Will as to make a mans self and the thing beloved one and the same And so 't is different from Desire which is a Passion apart Hatred on the
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
at a Jest provided it be harmless for so it may be as the not doing it may be accounted stupidity or sottishness But to laugh at his own is ridiculous Wit may be used but not abused as was said to the injury slurr or affront of another in Body Name Quality or otherwayes or to the prophanation of Religion and goodness Of Satisfaction Satisfaction proceeds of some good which we have done our selves which being really good gives a most pleasant inward satisfaction and is the most delectable Passion For in such who follow the steps of Virtue it is the habit in the Soul which we call Tranquillity or Quietness of Conscience But when we acquire ought anew or have done any thing we think good there is a foolish sort of Joy the cause depending only on our selves and not on the real goodness of the thing And when it is not just or the thing vitious or not sufficient to deduce satisfaction from it 'T is most unbecoming a Gentleman it causing an impertinent Pride and arrogancy As we see by many in every Town and Countrey who whilst they believe themselves to be Saints and that the only ones are notwithstanding but Hypocrites all the while For whilst they hear Sermon upon Sermon three or four in a day besides Repetitions make long Prayers be against all Order and Government of the Church perform this and the other Family Duty they rest therein conclude themselves Saints and that God is bound to do for them all things since they have done so much as they think for him and so come up to the merits of the Papists whilst none farther off and at a distance from them as they idly fancy Nay some count whatever their Passions prompt them to Zeal though never so abominable illegal and impious As Murthering of Kings Rebellion Usurpation Betraying Cities nay their own Countrey Ruining of Families and whole Nations too and all because they are not of their Brain-sick opinion A weighty Reason Repentance is Diametrically opposite to Satisfaction and excited by evil it being a kind of Sadness arising from a belief we have done somewhat that 's evil Cause of Repentance 'T is the most grievous and tormenting of all Passions in that the cause arises from our selves yet serves to this good end to incite us to do better for the future It argues a weak Spirit when an Action is repented of before it be known whether it be evil or no only on their fancy of its being evil and so if it had not been committed they would also Repent of that too Of Good-will and Gratitude with tgeir Causes As Satisfaction is from some good that we have done our selves so Good-will proceeds from good that has been done by others for whether it concern us or no it causeth a good-will in us unto the Actor for it But if it be done unto or concern us in particular we thereunto add Gratitude which is a sort of Love stir'd up in us by that good Action of his to whom we are grateful and that too whether it be really so or no if we believe he has done us some good nay if he had but an intention to do it 'T is much stronger than good-will and includes all that it doth and this to boot that 't is grounded on an Action we are sensible of and desirous to requite Good-will may also in that 't is exercised towards any that does good though it concern not our selves be a kind of Love not Desire though it be still accompanied with a desire of good to happen to him we wish well to And is frequently the associate of Pity for when we see the disgraces that befall the unfortunate we are thereby constrained to make the more accurate inspection into their merits Of Ingratitude and Indignation Ingratitude is no Passion Nature having never put any motion of the Spirits so in us as to excite it 'T is only a Vice then directly opposite to Gratitude and accompanies only the more rude weak sottish and foolish barbarous and beastial Men being the greatest hinderance to humane Society and therefore mostly to be abominated by a Gentleman Indignation is opposite to good-will and although it be frequently accompanied with Envy or Pity yet its object is quite different from them For Indignation being a kind of aversion or Hatred to him that does some good or evil to any undeserving it But Envy is to him that receives this good and Pity to him that has the evil especially if he bear any good will towards him if ill 't is joyned with Derision Indignation is to the Agent Envy and Pity to the Patient and is more frequently in those that would seem Virtuous than those that are really so Indignation you see is not alwayes vitious but Envy can hardly be otherwise 'T is also frequently accompanied with Admiration as when things fall out contrary to expectation it surprizes us with Admiration And many times joyned with Joy but most frequently with Grief or Sadness As we are delighted when we consider the evil which we bear Indignation against cannot hurt us and that we would not do the like and hence many times this Passion is also accompanied with Laughter Wrath also is a kind of Aversion or Hatred against such as have done any evil against us or any of ours which we love whether it be real or only imagined or so apprehended and so comprehends Of Wrath Anger all that Indignation doth and this to boot that 't is grounded on an Action we are sensible of and which we desire to Revenge and so is directly opposed to Gratitude and is more violent being desirous to repell things hurtful and be Revenged In some it causeth Paleness and Tremblings in others Redness of Face and Weeping according to the several tempers of Men and the variety of other passions therewith complicated Whence Redness in Anger When wrath is so moved as that it only extends to words or looks for Revenge Redness of Face ensues especially in good Natures Whence Weeping in Anger and oft-times sorrow and pity through self-love that there can be no other Revenge occasions Weeping Whence Paleness in Anger as also Tremblings and Coldness But when a greater Revenge is resolved Sadness doth not only follow from an apprehension of the evil offered but Paleness Coldness and Tremblings also through fear of the evil that may ensue on the Resolution taken of Revenge So that such are more to be feared than they which at first are high-coloured Though these also when they come to execute their mischief and are warmed grow red in the Face Outward Momentary and sudden Anger Whence we may describe Two sorts of Anger or Wrath the one outward momentary and sudden of small efficacy and soon over presently manifest and most apparent The other more close occult and inward rooted and fixed more in the Heart producing oft-times most dangerous effects
then in general be so bad and Men many times worse what an hazzard is it to Marry Wherefore as I noted before it should be ventured on not without great caution consideration and premeditation since 't is a Disease not to be Cured but by Death 'T is oft stuff'd with many Miseries Cares Fears Discontents and Troubles The Atlantick or Irish Seas are not so Turbulent as a Litigious Wife which made the Devil when he had power to Rob Job of all leave him his Wife only to torment him Better dwell on the House-top than with a brawling Wife or in the Wilderness with Dragons and Lyons No wickedness like unto her she makes a sorry heart an heavy Countenance a wounded Mind weak hands feeble knees Marriage is a Bondage a Yoak and which is worst oft-times an hinderance to all Noble Good and Generous Enterprizes and frequently a let to Preferment A Rock on which more are cast away than saved and many times an Hell it self if the Persons be not Wise Discreet and equally yoak'd Otherwise it is in it self full of happiness and contentment if they be sober wise honest and agree together an honourable State and pleasing both to GOD and Man A Wife is a Name of Honour not of Levity If it cannot be so a Single Life is much to be preferred on both hands A Batchelor lives free secure contentedly wealthy quietly plentifully sweetly merrily and happily He has none to care for but himself none to please nor none to displease and controul him no charge he may live where he will he Praise of a single Life is his own master and Courted by all in hopes of being his Heir in hopes of marriage c. Reverenced and Respected he is where ever he comes Every one invites him strives to oblige him for their own ends And so on the other side what an excellent State is Virginity marriage fills the Earth but Virginity Paradise 'T is a never fading Flower whence Daphne was metamorphosed into a Bay-tree which being ever green shews Virginity to be Immortal A blessed thing in it self and as Papists maintain meritorious I hope I am excusable if I have been more large on Heroick Love in this place knowing those to whom I write are most addicted to it and proving many times their Ruine The same Rules for brevities sake may suffice Mutatis mutandis for the Rectification of the other sort of Love viz. the Passion as also Desire and the other Passions thereon depending Benevolence Concupiscence Devotion Friendship Ambition Aversion Fear c. before treated of For this Heroick Love is but Desire occasioned by Likeing as was said I shall descend therefore to the next Hatred Rectified Hatred is many times both laudable and advantagious 't is but its excess and mis-application of it that 's to be Rectified For since you have heard 't is only an emotion of the Soul endeavouring to be freed or separated from the objects represented to be evil and noxious we ought to consider and be well advised those objects be really so for every thing is to us as we receive or apprehend them For if we carry our selves meekly humbly and take things in good part we shall find something good and amiable even in those things we hate and contemn And since all things in the World are for our advantage and good If it fall out otherwise we have more cause to complain than to hate it considering as it drowns our Reason we do our selves more harm than them It would become a Gentleman therefore to convert his Hatred into Pity whereby he may Render those worthy his Love which he has as he thinks cause to hate Revenge Rectified And so to Revenge is beastial but to Pardon is King-like Nothing more honourable than to pass by Offences To think of Revenge is to complain of an Injury and to do so is to confess thy self Inferiour to him that gave it thee and this is pusillanimity A couragious insensibility in this case a constant magnanimity makes a most glorious Conquest and returns all on his Enemies pate A generous Spirit feels no injury and he that 's endued with such a Noble Soul cannot study Revenge Be the injury never so great then make thine enemy stoop by benefits and doing good unto him T is Dishonourable indeed to suffer it but vanquish it by carrying thy self above it and him that offer'd it Remembering that by how much the more just revenge seems to be by so much the more commendable is clemency which is a sweet mildness and will temper and repress all our inordinate motions in this kind Besides Revenge is beneath a Gentleman since 't is irrationall to make himself a Judge being a party too and therefore to be avoided Joy Rectified To correct the passion of Joy is only to consider the occasion the reason the value of the thing and see that it be not inordinate that it do not exceed But you will say Facile Concilium Damus aliis we can easily give counsell to others but is not so easily performed Thou thinkest oft-times thou hast cause of Joy 't is not so why on what ground Consider it and thou wilt find perhaps more cause of mourning or no cause at all of being merry A Gentleman should not be moved with Toys Does it think you become him to be thereunto moved by a little idle talk in Company a Glass of Wine Mistresses Healths and the like Hath he not rather cause of mourning since in the midst of this Joy there is Sadness This is rather to be condemned and derided when 't is past Govern thy self then with Reason satisfie thy self accustom thy self wean thy self from such fond conceits vain joys of this or any other kind I 'le descend therefore to the last for brevities sake viz. Sorrow Rectified Sorrow which I have else-where handled However I shall here repeat as much as concerns our present Subject It may be some alleviation to consider there is no condition free from him that sits on the Throne to her that grinds at the mill even in the midst of our highest jollity there is some Discontent our whole Life is a Glucupicron we are all miserable and discontented who denies it What art thou then that hopest to go free Why shouldest thou then be disquieted Therefore comfort thy self since the Calamity is universal to all men Since it must be endured make a Virtue of necessity and resolve to undergo whatever happens Especially being taught all things shall work together for thy good if thou lovest GOD. Nay to the very Elect it is not only given to believe but also to suffer And the LORD chasteneth whom he loveth and scourgeth every Son whom he receiveth He that is not thus dealt with may suspect he is rather a Bastard than a Son Resolve then Nihil est ab omni parte Beatum Whatever is under the moon is as changeable as her self that never