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
any disparagement to him The same may be said of Bowling Nothing so pleasant to some Men as Fowling or Fishing is a good pastime if it be not too melancholy a Recreation they are nothing expensive and not unbecoming a Gentleman Hawking doth not unbecome him neither nor Hunting provided he have a care he be not with Acteon devoured by his Hounds that the charges exceed not treble the pleasure Also Raceing if he run and gallop not himself out of his Estate as too many Hair-brain'd Men that have the Name of Gentlemen have done They are very Laborious Exercises and accompanied with many dangers otherwise Lawful and good disports used moderately and discreetly which a Gentleman should be very careful of The truth is no Recreation done seasonably moderately and discreetly is unbecoming a Gentleman for his health sake even to Ringing Running Leaping Nine-pins Quoits Catt Trap-ball however they are not so graceful nor suitable and therefore better let alone where any other can be had As also Hurling Wrastling and Foot-ball such rude pastimes better becoming the Vulgar and Labouring Man the sight of them however as a Spectator is not amiss But no less pleasant and befitting a Gentâ—eman than any of the rest is with some good Company to take a Journey to Visit some Friends or see some City Castle Monument or walk in delicate Gardens Orchards Mounts Groves Wildernesses These Ravish some Constitutions As to go upon the Water Walk by the bank side of a River Pond Brook doth others But since each Man's discretion and inclination will be herein a sufficient guide I shall add no more of this but descend to the fifth non-natural viz. DIVISION V. Retention and Evacuation REtention and Evacuation you must know is as effectual a non-natural cause of Diseases as any whatsoever A Gentleman therefore ought to be very careful he exceed not in either of them for since for the nourishing of our Bodies and restoring strength we have daily need of Food and since the Aliment is seldom perfectly concocted or converted into pure nourishment of necessity there must remain a faeces the Retention of which beyond the requisite time must needs occasion many Infirmities Untimely and intemperate Evacuations on the other side are worse ejecting many times the profitable nourishment with the Excrements whereby the whole Body is rendred debil and Consumptive As I have abundantly shewed else-where 'T were good to prevent the mischief there being many sorts of Retentions and Evacuations by timely consultation with the Physitian which is all I shall say here since as I have formerly declared in another Book 't is against my Conscience to encourage Emp'ricks and bold Intruders into the practice of Physick to ruine Mens Lives there being too many of these Vermine already in every Town and Countrey I shall therefore hasten to the last thing promised but first praemize a word SUB-DIVISION I. Of Custome OF all things Custome is one of the strongest as you have heard a second Nature alt'ring our very Constitutions and Temperatures Wherefore in all these non-naturals somewhat ought to be allowed to Custome which gradatim incroaches on us by multiplied Actions Wherefore whatsoever a Man is accustomed to though in its own Nature bad yet it is less hurtful than its contrary working less resistance and consequently less disturbance in our Bodies because of its agreement in equality with what was before in the Body Wherefore as these ought rather to teach us to enure our selves to what is laudable and good than evil since it is so powerful in its self and so difficult to be altred so on the other side we are not suddenly to break off a Custom though pernicious For nothing is more destructive to Mens Bodies than sudden alterations It must be done therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gradatim nay even such as have been long accustomed to Wine or any thing worse Tobacco c. whereby they have perhaps subverted their healths and good temperatures even in Fevers or any other Distemper their Custom ought to be indulged since otherwise Nature being prohibited her delight will despond and yield so to the Disease as may prove her Ruine But of this I have else-where Discoursed Wherefore I shall add no more here but proceed to the last thing promised viz. DIVISION VI. Passions and Perturbations of the Mind FOr the better understanding of what I mainly desire to drive at in this particular 't is requisite to know that there are divers passions whereby we are or may nay must be notwithstanding the idle boasts of the Stoicks at one time or other affected with As 1. Admiration 2. Estimation 3. Contempt 4. Magnanimity or Pride and 6. Humility or Dejection 7. Veneration 8. Disdain 9. Love 10. Hatred 11. Desire 12. Hope 13. Fear 14. Jealousie 15. Security 16. Despair 17. Irresolution 18. Courage 19. Cowardize 20. Emulation 21. Affright 22. Remorse 23. Joy 24. Sorrow Grief or Sadness 25. Distast 26. Discontent 27. Light-heartedness 28. Derision 29. Envy 30. Pity 31. Satisfaction 32. Repentance 33. Good will and gratitude 34. Indignation and Wrath. 35. Glory 36. Shame With innumerable more which I might particularize So that their number is indefinite and without number yet may be referred to these six 1. Admiration 2. Love 3. Hatred 4. Desire 5. Joy 6. Sorrow Sadness and Grief which innumerable wayes and on as many occasions terrifie our minds and shake our Souls corrupt our Spirits Humours and Ferments to the destruction of our healths and Lives wherefore I 'le take the liberty before I give any direction how to resist and mitigate these unruly Sons of Zeruiah our Passions to rip them all up as near as I can and shew you what they are and how they depend one on the other Philosophers in former time have deduced the passions from the two Appetites of the Soul Concupiscible and Irascible contrary to Reason making it have distinction of parts and applying or attributing all to the two faculties of Anger and Desire more then to its faculties of Admiration Love Hope Joy Fear or any other All Passions and Perturbations are certain motions resentments and apprehensions of the Soul and occasioned only by the motion of the small Glance in the midst of the Brain the principle seat of the Soul through the agitation of the Spirits which being hung on the top of the Conduit by which the Spirits of its anteriour cavities have communion with those of the Posteriour the least motions in it cause a great variation in the course of the Spirits and so é Contra the least alteration in the course of the Spirits causeth the motions of this very little kernel and chief Throne of the Soul extremely to alter However the Soul is notwithstanding this kernel be her chief part where she more vigorously Acts and Resides really joyned to all the parts of the Body yet is not diminished when any part is cut off but withdraws on the dissolution of the
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
contrary is an emotion of the Spirits which incite the Soul to Will to be freed and separated from objects represented to be hurtful or evil In Love the motions of the Blood and Spirits if not joyned with Desire Joy or Sadness c. but simple and alone are even as also the pulse but greater and stronger than ordinary emitting more heat and Celeritating Digestion and therefore is an Healthy Passion But in Hatred the Pulse is uneven more debile and quick cold instead of heat or mixt with pungent heats in the breast sometimes concoction impedited vomits excited and the humours become corrupted or at least vitiated and so is a very noxious and unhealthy passion This proceeds from the tye that is between the Soul the Body as when any corporeal action is joyned with a thought one still accompanies the other As is apparent in such who have an aversion to some Medicine they cannot think on it but the taste smell c comes also immediately into their thought For the Blood or some good and delectable chyme getting into the Heart and becoming a more convenient Alimony than ordinary to maintain heat there the principle of Life occasion the Soul to joyn in will to this Alimony viz. Love it And thus at the same time the Spirits descending from the Brain to the muscles might press or agitate the parts from whence it came to the Heart Stomack and Intrails whose agitation increaseth the appetite or to the Liver and Lungs which the muscles of the Diaphragma may press Whence the same motion of the Spirits ever since accompanies the Passion of Love On the contrary in Hatred some strange Chyme not proper to maintain the heat of the Heart but rather like to extinguish it is thereunto communicated and so the Spirits ascending to the Brain from the Heart excite the passion of Hatred in the Soul And thus these same Spirits being from the Brain transmitted to the Nerves may expel the blood from the Spleen and the small Veins of the Liver to the Heart to hinder the noxious succ from entring and move to those which might repel this juice to the intrails and the stomack or sometimes to cause the Stomack to eject it whence these motions accompany the Passion of Hatred Benevolence and Concupiscence There are two effects of Love Benevolence and Concupiscence The former is when we wish well to what we Love The latter when we desire the thing loved There are different passions that yet participate of Love As the Ambitious Loves Glory The Avaritious Riches The Amorous a Woman The Drunkard Wine which though different yet participating of Love they are alike Affection Friendship and Devotion However Love is not alwayes the same and alike for it admits of Degrees as when we esteem an object of Love less than we esteem our selves it may be termed only an Affection when we value it equal to our selves it may be termed Friendship when more Devotion And sometimes we love merely for the possession of the object whereunto our passion relates and not the object it self for which we have only a desire mixt with other particular passions As Ambition Avarice c. But the Love a Generous Soul and a Man of Honour bears his Friend is of another and purer Nature And that of a Father to his Child is more immaculate and sublime Now although Hatred be Diametrically opposite to Love yet are there not so many sorts of Hatreds as Loves Because we observe not so much the difference between the evils we separate from in Will as we do between the goods whereunto we are joyned And forasmuch as the objects of both Love and Hatred are represented to the Soul both by the External senses and Internal it will follow there are two sorts of Love and as many of Hatred according to the object whether good or handsom evil or ugly When we judge any thing good and convenient for us by our internal Senses and Reason we may most properly term it Love if contrary to our Nature and offensive Hatred Liking and Horrour If it be judged by our external Senses we term it Handsom or Ugly and so have either a liking or abhorring to it Which two passions of Liking and Horror are usually more violent than Love and Hatred Because what is conveyed to the Soul by the Senses makes greater impression and yet presents things more false than what is communicated to it by Reason Love and Hatred proceeding from Knowledge as 't is clear they do must needs precede Joy and Sadness except when Joy and Sadness proceed from Knowledge and when the things this Knowledge inclines us to Love are in themselves truly good or to Hate truly evil Love is then most excellent and transcendent for it joyning things that are truly good to us we are thereby rendred more perfect Neither can it then be in excess the most that can be does but joyn us so absolutely to those good things that we distinguish between the Love we have to them and our selves which cannot be evil Nay Love is so good that were we un-bodyed we could never Love too much Neither can it fail of producing Joy because it represents what we love as a good belonging to us Hatred on the other side can never be in the least degree but it is noxious and accompanied with sadness Yet Hatred of evil is necessary in respect to the Body though not manifested but by pain Therefore 't is never enough to be avoided though it proceed from a true knowledge since 't is not only prejudicial to the Soul but extremely hurtful to the Body if it exceed in relation to its health Much more is it then to be shun'd when it arises from any false Opinion SUB-DIVISION III. 4. Desire YOu must remember as was said that all the Passions arise from the consideration of good and evil and so doth this As we may Desire the possession of a good or to be rid of an evil or to avoid it c. 'T is caused by the Spirits agitating the Soul thereby disposing it to will such things as she accounts convenient whether it be the presence of an absent good or the conservation of a present or è contra The Heart is thereby agitated more than by any of the other passions and the Brain furnish'd with more Spirits which passing thence into the muscles render all the Senses more nimble and consequently all the parts of the Body It hath no contrary for seeing there is no good the privation thereof is not evil nor any evil taken in the notion of a positive thing the privation thereof is not good it must be the same motion which causes a Desire after good and the avoiding of evil that is contrary to it If it be considered thus I say it may be clearly perceived to be but one passion Aversion Horrour and Liking Herein only is the difference that when desire is after some
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
Boldness is in most dangerous and desperate cases required joyned with hope or assurance of success Emulation as I said is also a sort of it but in another sence for Courage may be considered as a Genus that is divided into as many sorts of species as there are objects and as many more as it has causes In the first sence Boldness is a sort in the other Emulation which is nothing else but an heat disposing the Soul to attempt things which she hopes may succeed from the example of others yet so attended with Desire and Hope that they are more powerful to send abundance of Blood to the Heart than Fear or Despair to hinder it Cowardize is Diametrically opposite to Courage 't is a frigid languishing whereby the Soul is from the Execution of what it should do impedited It proceeds from want of Hope and Desire and very unbecoming a Gentleman and is extremely noxious in that it diverts the Will from profitable Actions yet is advantagious to the Body For by hindring the motion of the Spirits it also hinders the dissipation of their Forces Besides it frees him that 's possessed with it of pain Fear the opposite to Boldness or Affright is not only frigidness but as it were Animae atonitus that divests her of all power of Resistance much more unbecoming a Gentleman it being an excess of Cowardize as Boldness is of Courage The chief cause is Surprize But I shall draw to an end SUB-DIVISION IV. 5 6. Joy and Sadness SInce in the midst of Joy there is commonly Sadness our Lives being a Glucupicron I shall here joyn them together and briefly touch them both with their subordinate Passions and hasten to a Conclusion Joy is a pleasing emotion of the Soul consisting in her enjoyment of good that the Impressions of the Brain represent unto her as her own Joy is the only fruiâ— the Soul possesses of all other goods insomuch as he that is wholly without Joy is as it were without a Soul Intellectual Joy There is also an Intellectual Joy which differs from this that is a Passion being a pleasing emotion in the Soul excited by her self and her sole action consisting in her enjoyment of good which her Understanding represents to her as her own yet is hardly separable from that which is a Passion For the Understanding being sensible of the good we possess the Imagination immediately makes some Impression in the Brain whereby the Spirits being moved the Passion of Joy is also excited 'T is evident then Joy whether a Passion or Intellectual proceeds from the opinion we have we possess some Good as sadness some Evil. Intellectual Sadness For in the same manner there is also an Intellectual sadness as well as Sadness a Passion which is an unpleasant languishing consisting in the Inconveniencies it receives from evil which the Impressions of the Brain represent unto her However many times we are Joyful or Sad without any apparent Cause or Reason we being not able to observe distinctly the good or evil exciting them Because the good or evil make their Impressions in the Brain without any intercourse of the Soul they belonging only to the Body And sometime also though they appertain to the Soul because she considers them not as good or evil and so the Impression in the Brain is joyned thereunto under some other Notion In Joy the Pulse is even but quicker than ordinary yet not so strong nor so great as in Love in it a Man feels a pleasant heat not only in the Breast but over all the parts of the Body with the Blood In Sadness the Pulse is slow and weak feeling the Heart as it were contracted or tyed about also frigidity which communicates a coldness to the whole Body and is extremely prejudicial to the Health The Orifices of the Heart being greatly streightned by the small Nerve that environs them and but little Blood sent to the Heart being not agitated in the Veins Yet the Appetite faileth not because the Pilorus the Lacteals and other Vessels through which the Chyle passes from the Stomack and Intrails to the Liver are open unless it be joyned with Hatred and that closes them On the other side in Joy all the Nerves in the Spleen Liver Stomack Intestines and the whole Man Act especially that about the Orifices of the Heart which opening and dilating them enables the Blood which the rest of the Nerves have sent from the Veins to the Heart to get in and issue forth in greater quantity than ordinary which Blood having often passed through it coming from the Arteries to the Veins easily dilates and produces Spirits fit for their subtilty and equality to form and fortifie the Impressions of the Brain which dispense lively and quiet thoughts to the Soul And therefore is a Passion conducing much to Health rend'ring the Colour and aspect of the Countenance livelier brisker and more Vermilion which we call Blushing For by opening the sluces of the Heart the blood is made thereby to flow quicker in all the Veins become hotter and more subtil Whereas clean contrary in Sadness the Orifice of the Heart being contracted the blood flows more slowly to the Veins and so becoming colder and thicker doth not dilate so much but rather retires to the internal parts neglecting the remote and external whence the Face becomes pale and squalid especially in great Sadnesses or such as are sudden as is seen in Affrights whose surprizals augment the Action that obstructs the Heart Change of Colour or Blushing Gesture of the Visage and Eyes Tremors Languishings Syncope Laughter Tears Sighs and Groans Whence these Passions cause various effects in us as well as Change of Colour or Blushing As Gesture of the Face and Eyes Tremors Languishings Syncope Laughter Tears Sighs and Groans Though for the most part the face is pale with Grief Sorrow Affrights and red in Joy yet sometimes it may also be red in Sadness especially when Desire Love nay and often times when Hatred is joyned therewith Definition of Shame Or in Shame which is only a mixture of Self-love and an earnest desire to avoid some present Infamy or 't is a sort of Modesty or Humility and mistrust of ones self for he that values himself so highly as to think none can slight or dis-esteem him can hardly ever be ashamed For the blood being heat by the passions they drive it to the Heart and thence through the Great Artery to the Veins of the Face and Sadness that obstructs the ventricles of the Heart not being able to hinder it unless when it is in extreme as also hindring the blood in the Face from descending when but moderate whilst the afore-named Passions send others thither which fixing the blood in the Face makes it oft-times redder then in Joy because the blood in Joy flowing quick appears livelier and fresher And so in Shame which is compounded of Self-Love and an earnest desire to avoyd some
may be taken away and highly valuing the Liberty and absolute Empire over himself which he loses when any thing offends him he only carries Indignation against or contempt of those Injuries others are Angry at And indeed rightly considered it is a general Remedy against all the irregularities of our unruly Passions Anger Rectified The truth is Anger becomes rather a Savage Beast than a Gentleman For as Seneca well notes Anger is like Ruine which breaks it self upon what it falls 'T is the worst of Vices subjecting all other affections nay even the severest Love not sparing the Life of the dearest Friend when provok'd Besides 't is the effect of Pride for by how much the more a Man values himself by so much the more he resents an Injury and excites his Anger Nay 't is a kind of baseness and pusillanimity and so beneath a Gentleman For we see such as are weak sickly Aged or else Children Fools and Women most addicted to it Men especially Gentlemen should vent their Anger rather with scorn than fear that they may seem to be rather above than below the Injury To get meekness a calmness of Spirit is an excellent Antidote and directly opposite to it and advances a Mans Honour Patience and Humility are likewise good to suppress it Resist the first Assaults or occasions of it Consider what a madness 't is how it robs a Man of Reason and leaves him naked to be laught at by every Coxcomb and troubles a Mans Life by its effects The best time to ponder it well is when thy Rage is past As tenderness curiosity and niceness as also a bad construction of the Action misapprehended and aggravated and joyned with contempt oft-times with self-love are the causes of Anger they must be counter-poysed with Wisdom Curiosity then must be avoided for he that will have every thing neat and to a punctillio shall never have quietness but be in continual wrath Expect therefore from the best carriages of Friends Servants and Children as well as Enemies miscarriages and let them pass For to be angry upon a fault and it may be a small one is to commit a greater As the best Actions of our best Friends and Relations if misapprehended applyed and aggravated may often cause Anger So the worst Actions and Words of our greatest Enemies cannot move us if we move not our selves As the great conceit we have of our selves makes us think none should touch us So a meek Spirit would keep any injury from fastening on us As a Gentlemans Anger against his Superiours is arrogancy madness and folly against his Equals an hazzard So against his Inferiours 't is baseness If the injury be from a Child or an ignorant Person 't is beneath thy notice From a Droll let him Droll on in his folly perhaps his words come not from him with reflection reflect them not on thy self By making him wise by thy application thou makest thy self a Fool. If from a Wise Man rather distrust thy own Judgment From a good man believe not thou art injured From a Servant perswade or Command him From a Wife convince her with mildness or bear with her From a scurilous Person wonder not much less be Angry but rather pass it with contempt And truly thou shouldest avoid the displeasure of all couldest thou but think seriously how advantagious such an one with whom thou art Angry may be unto thee hereafter For to begin strife is more easie than to appease it As Offences are better Redeemed by merit than requited with wrath so clemency and pardon oft-times converts an Enemy into a perfect Friend Since the Quarrel ceaseth then when Anger is but on one side le ts requite good for evil for he that is patient shall be sure to overcome which is the best and Noblest way of Conquest But to be Angry with such as can neither be overcome nor won by it is a madness as well as folly Let him that will be truly generous and magnanimous resolve nothing shall move him whatever happens For should a wise Man take notice of or be concerned at every mad and foolish Action of most Men he would never be at rest but render himself unfortunate and miserable and thus a Fool would be more happy than a wise Man Yet he that 's truly wise has nothing befalls him but what he expected To which add whosoever thinks himself contemned by another looks on himself as his Inferiour He must impute it rather to indiscretion sottishness want of breeding c. or any thing else than to contempt For since a great and generous mind becomes a great Fortune the most glorious Conquest is for a Gentleman to Conquer himself and not be moved by another And as such who are in any high degree of Honour ought to have the motion of their Passions more remiss and temperate inasmuch as their Actions are of greatest importance and consequently their faults hardliest repair'd or palliated So moderation the Spirit of clemency and mildness adds a grace and lustre to him that bears them and also pleasure acceptation and love of all the Spectators Thus were we careful circumspect and wise we may easily subdue and over-rule our Passions or at least bridle their excess and avoid the ill use of them for they are Naturally all good by opposing the will following the Reasons Repugnant to those the Passion represents and subjects so shall we be Rulers over them or at least so order them as their evils may easily be endured and reap Joy and benefit from the worst of them And since all are compounded of some of those six Cardinal Passions or are sorts of them I shall not tyre thee with giving Antidotes for every particular Passion but run over these six Primitives only Admiration Love Hatred Desire Joy and Sadness Admiration Rectified Touching Admiration sufficient has been said before * At the beginning of this discourse of Passions in this particular To which I shall only add that true Generosity is a check unto it whose motions are ever constant firm and like themselves viz. well and rightly understanding the Reasons why they do this or that by way of Admiration nay although it be of themselves Yet it cannot be denyed there may be new Admiration very frequently forasmuch as the causes are admirable and wonderful However Generosity and Humility may be Passions though they are Virtues since the same motions that fortifie an ill may also fortifie a good thought As Generosity differs from Pride only in this they both consisting in the good opinion a Man has of himself that that opinion is just and the opinion of Pride is unjust So being both excited by a motion compounded of Admiration Joy and Love they may be well attributed to one the same Passion there being no more difference than this in these motions of the Spirits that in Pride the surprize makes the Admiration more strong from the beginning onwards
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
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
Defects and Infirmities of both Body and Mind if any be As they grow up and become capable the best seasoning of their minds and Spirits will be with Piety and the Fundamentals of Religion besides other Education before Discours'd of not being too morose on the one hand nor too indulgent on the other to let them run on in any Vice till it become habitual But if possible by fair admonitions and advice reclaim them If that won't do the Rod of Correction must bring it out provided it be done seasonably moderately and without passion lest the Child should apprehend himself corrected not so much for his own fault as thy humour and Rage and become rather worse than better afterwards Neither is it for thee only to have a tender care over thy Children while such to see them well Educated and Instructed but to have a watchful Eye over them even when at years of Discretion whether they live according to the Rudiments they have received that they may be encouraged or reprehended as occasion serves giving them thy self a good Example which usually is more prevalent than precept For without it neither Admonition Reproof nor Correction can either take place or be well attempted when guilty of the same which thou thy self shouldest Reprehend and Correct in thy Son There are several other Circumstances that belong to a Parent towards his Children but most of them if not all being Intersperst in the fore-going Discourse to avoid prolixity which I hate and tautology I shall proceed SUBSECT V. To Strangers EVen Strangers as well as those of a Gentleman 's own Countrey City or Town ought to be civilly treated forasmuch as all Men are of one Stock Lineage throughout the whole world And nothing is more commended to us than Love nay we are commanded to love one another by the Founder Author and Finisher of our Religion and Faith And yet there are a sort of dirty People mean-spirited and froward that hate all that are but above them or Strangers though they are enjoyned not to vex a Stranger but rather to entertain them for many thereby have unawares entertained even Angels from Heaven And though this little giddy People make he greatest outward shew of Piety godliness yet they have not so much knowledge as to know this is Scripture but 't is no wonder since the wicked one has sown his Tares among the Wheat in most of the Cities and Towns of England in the late Rebellion which I fear will never be rooted out by the Clemency of Government till the conflagration of all things and they receive the just Judgment of Hypocrites I cannot nor do not generally tax the Gentry with this Crime but this I may and can safely say that many that go under that Denomination are highly hereof culpable But I look on such either as Spurious or Up-starts or tainted with the fore-mentioned sin that is as the sin of Witchcraft I hope a Gentleman worthily so called will not only avoid it but make it a mark of distinction from such as Usurp the Title undeservedly And therefore since as to their Quality I have spoken before I shall here descend SUBSECT VI. To Friends and Enemies YOur Acquaintance may be many yet perhaps your Friends but few True Love is the bond of Friendship grounded upon Virtue not Vice He that loves another for his Company in Drinking Whoring Gaming or any other Vice only is his Enemy rather than Friend Friendship is Zealous and Instrumental for each others good So that he that is Friendless is as it were out of the World or alone 'T is not Company makes Society since in the midst of it a Man may be in solitude without Love As the Latine Proverb is Magna Civitas Magna Solitudo A great City is a great Wilderness For generally there is so much Self-love Covetousness Fraud and Deceit that not one of an hundred you will find true-hearted And then what Society unless merely on the account of Profit Thus a Man may live all his Life in the world without pleasure in solitude and misery there being no greater ease to a Mans Soul Spirit and Heart then to discharge its fulness by communicating his imprison'd thoughts to a Friend whereby Joys are revived and increased Sorrows and Troubles kill'd and impaired Besides by this Communication of thoughts a man 's own Intellect is not only bettered but avoids splitting on the Rock of his own flattering thoughts and arrives into the safe Haven of the good and impartial advice and Counsel of his Friend both in Relation to his Affairs Deportment Great benefit hath risen from Friendly Counsel for the Tongue of the wise man is Health Animi est Remedium oratio Good advice is of force to quiet even a wounded Spirit if it be wisely administred 'T is Incantationis instar a Charm Aestuantis Animi refrigerium The true Nepenthe of Homer which was no Indian Plant but an opportune and seasonable speech Alt'ring and moving a Man more then Circes Cup Helena's Boul Medea's Unction or Venus's Girdle As z In Plotinus's Life written by him Porphirius the Philosopher in a discontent as he was going to make away himself being met by his Master Plotinus was pacified Reconciled to himself and Redeemed é faucibus Erebi by his seasonable and comfortable advice So powerful a Charm is a discreet and dear Friend Ille Regit Dictis Animas Temperat Iras. Nay what cannot he indeed do And how many good Wits good Natures and Excellent parts have been lost and sunk for want of the Admonition and Counsel of a Friend In all Affairs two is better than one especially since a Man is apt to be partial to himself whence a Friend becomes a Man's second self And if he be a true and faithful Friend indeed a Man's Life becomes as it were double all Affairs whatsoever appertaining to his Felicity in this World being given to him and his Assistant since he may perform them by his Friend even at a distance Nay and those things which is another advantage that it may be he cannot neither would it be convenient for him to do himself he can perform with ease by his Deputy Since Friendship then is of so excellent use great care is to be had of maintaining it To which Faithfulness in all secrets and trusts is a great requisite Nay 't is beneath a Gentleman to betray his Trust reposed in him by an Enemy much more by a Friend such a Crime is unsufferable irreparable unpardonable almost for it wounds to the bottom of the heart Constancy also is a very good band to Friendship and so is gentle prudent and seasonable advice on all occasions For this revives a Man's Love when he sees his Friend as it were unexpected watching over him for his good And such a Friend is better than a Brother Shew not thy Levity and weakness in forsaking an old Friend which is very injurious let not every
present Infamy for therein the blood coming from interiour parts to the Heart is transmitted through the Arteries to the Face where by a moderate sadness 't is fixed and hindred from returning again to the Heart for a time Likewise Redness of Face is seen also in Anger and an eager desire of Revenge Why the Face is red in Anger mixt with Love Hatred and Sadness and many times in Weeping Of Weeping Tears for Tears flow not from extreme sadness but that which is moderate joyned with Love and frequently with Joy For we must know Tears are only certain effluviums which continually expire from the eyes that emit more than any other part of the Body by the pores or otherwayes by reason of the largeness of the optick nerves and the abundance of small Arteries through which they pass which abounding or else not being well agitated condense and convert into water as is apparent in such as are weak and infirm who frequently sweat in that the Humours are not well agitated so when they abound though they are not more agitated as we see sweat ensues moderate Exercise But the eyes sweat not Tears therefore are either occasioned by changing the figure of the pores by which the Vapours pass through any accident whatever which retarding their motion and altering the order and disposition of the pores those Vapours which before passed regularly through those Channels run one into another as is frequently seen when any hurt befals the eye by any stroke dust c. and so become Tears Or by Sadness which cooling the blood contracts the pores of the eyes and consequently diminishes the Vapours but being joyned with Love than which nothing increaseth them more by the blood sent from the Heart it converts them into Tears in an abundant manner As we see Old Men and Women through Affection and Joy these Passions sending much blood to the Heart are exceeding apt to weep and this is frequent without any sadness at all For the blood by those Passions sending many Vapours to the eyes their agitation being retarded by their Natural coldness are instantly converted into Tears The like may be seen in all such as are subdued by small occasions of Grief Fear or Pity Groans how occasioned Tears are accompanied moreover by Groans which are caused by an abundance of blood in the Lungs driving out the Air they contained by the Wind-pipe impetuously The cause of Scrieches Crys and Laughter And sometimes Scrieches and Cries ensue which are usually more sharp than those that accompany Laughter though they are occasioned almost in the same manner in that the Nerves which contract and dilate the Organs of the Voice to make it sharper or flatter being joyned to those that open the Ventricles of the Heart in Joy and shut them in Sadness cause these Organs to be dilated or contracted at the same time For Laughter is only an inarticulate sound or clattering voice occasioned by the blood proceeding from the right Ventricle of the Heart by the Arterious Vein suddenly puffing up the Lungs and at several fits forces the Air they contain to break forth violently through the Wind-pipe which motion of the Lungs and eruption of the Air move all the muscles of the Diaphragma Breast and Throat whereby those of the Face are also moved having some connexion therewith Though Sighs as well as Tears presuppose Sadness yet the cause is exceeding different The Caufe of Sighs For as was said Tears follow when the Lungs are full of blood Sighs when they are almost empty and when some imagination of Hope or Joy opens the orifice of the venous Artery which Sadness had contracted for then the little blood that is left in the Lungs rushing at once into the left ventricle of the Heart through the venous Artery and driven on by a desire to attain this Joy which at the same time agitates the muscles of the Diaphragma and breast the Air is suddenly blown through the mouth into the Lungs to fill up the vacant place of the blood which we term a Sigh Laughter whence occasioned So Laughter seems chiefly to proceed from Joy and yet is rather from Sadness In that in the greatest Joys the Lungs are so repleat with blood that they cannot be blown up by fits Whence it is Joy never unless it be very moderate is the occasion of Laughter or that there be some small admiration or hatred joyned therewith And therefore 't is very obvious extraordinary Joy never produces Laughter Now the surprize of Admiration joyned with Joy so suddenly opens the orifices of the Heart that abundance of blood rushing in together on the right side thereof through the Vena Cava and rarified there passes thence through the Arterious Vein and blowing up the Lungs causes a sudden Laughter And so doth the mixture of some Liquor that rarifies the blood as the wheyest part of that which comes to the heart from the Spleen by some small emotion of hatred assisted by a sudden admiration which mixing with the blood there that is sent thither abundantly by Joy from the other parts may cause an unusual dilatation of the blood The cause of Joy and Grief Now the Spleen sending two sorts of blood to the Heart the one thick gross the other exceeding subtile thin and fluid Whence from this proceeds Joy as from that Grief and Sadness is the Reason why those who have infirm Spleens have their Lucida intervalla are subject by fits to be sadder and at other times merrier And so frequently after much Laughter sadness ensues in that the most fluid part of the blood from the Spleen being exhausted the more undepurated follows it to the Heart Laughter is also accompanied with Indignation but then for the most part 't is but feigned and artificial yet sometimes 't is and may be Natural as proceeding from the joy a Man has he cannot be hurt by the evil whereat he is offended especially finding himself surprized by the Novelty or unexpected encounter of the evil Nay without Joy by the mere motion of Aversion it may be produced forasmuch as thereby the blood being sent to the heart from the Spleen and there rarified and conveyed into the Lungs are easily blown up when it finds them empty For whatsoever thus suddenly blows up the Lungs causeth the outward action of Laughter Except as was said when sadness and grief convert it into groanes and shrieks which are accompanied by Weepings Another effect of these passions you have heard is Tremblings They are Of Tremblings rather an effect of Sadness and Fear which by thickning the blood the brain is not sufficiently supplied with spirits to send into the Nerves The same doth cold Air. They are occasioned also when too many or too few spirits are sent from the brain into the Nerves whereby the small passages of the muscles cannot be duely shut and so the motion of the Member is impedited Tremblings
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
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-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
The best Natures most affectionate loving and such as have most goodness are most prone and inclined to the first proceeding only from a sudden Aversion that surprizes them and not any deep hatred For being apt to imagine all things should be in the way they conceive as soon as any thing falls out contrary they admire it and are often angry too even when it concerns not themselves For being full of affection they concern themselves in the behalf of those they Love as for themselves So that what would be an occasion only of Indignation to some is to them of wrath but is not of any duration because the surprize continues not and when they see the occasion that moved them was not of any moment to do so they Repent thereof Yet they cannot forbear again when the least occasion offers in that their inclination to Love causeth alway much blood and heat in their hearts and the aversion that surprizes them driving never so little Choler thither causes a sudden violent emotion in their blood Inward Close and Occult Anger The Inward Close and Occult Anger is composed of hatred and sadness of which in it there is a very large proportion and is hardly perceptible at first but by the aspect and perhaps paleness of Face but increases by little and little through the agitation which an ardent desire of Revenge excites in the blood which being mixed with Choler driven to the Heart from the Liver and Spleen excites therein a very sharp pricking heat The proudest meanest Spirited and lowest are most prone to this sort of Anger How befitting it is a Gentleman then As the most generous Souls are to gratitude For injuries are so much the greater by how much Pride makes a Man value himself A Gentleman should be free of this above all nothing more unbecoming him then Pride and this low mean-spirited Anger more becoming a Pesant and yet many madly and rashly account this their shame their glory by Duelling and such rash fooling and impious as well as ungenrile Actions before condemned Of Glory and shame Glory is a kind of Joy grounded on Self-love and proceeding from an Opinion or hope a Man has to be applauded or esteemed by some others for some good that is or has been in him as evil excites shame for this causes a man to esteem of himself when he sees he is esteemed by others and may become a Gentleman well enough provided he bear not so great Sail as to over-set the Bark Besides as was said before it excites to Virtue and Noble atchievements by hope as shame by fear Impudence is not a Passion but a contempt of shame and many times of Of Impudence Glory too Because there is not any peculiar motion in us that excites it 'T is a vice opposite to both glory and shame while either of them are good and proceeds from the frequent receipt of great affronts whereby a Man thinking himself for ever degraded of Honour and condemned by every one he becomes Impudent and measuring good and evil only by the conveniencies of the Body he many times lives more happy than such as merit much more Such a sway has Impudence with most Men in the World For though it be no Virtue yet it will beggar them all However very unbecoming a Gentleman Of Distaste Distaste is a kind of Sadness arising from the too much continuance of a good which occasions weariness or Distaste As our food is good unto us no longer then we are eating ir and afterwards distastful Of Sorrow and Light-Heartedness Sorrow is also a kind of Sadness that has a peculiar bitterness being ever joyned to some despair and remembrance of the Delight taken in the thing lost or gone having little hope of its Recovery As from good past proceeds discontent a kind of Sorrow so from evil past Light-heartedness a kind of Joy whose sweetness is increased by remembrance of past misfortunes And thus have I given an hint at every Passion to shew not only how they depend one on the other but also by knowing what we are incident to their Nature Rise and Causes we may be the better able to regulate and subdue them which is the part especially of a Gentleman SUB-DIVISION V. Passions Rectified IN the next place having described unto you the several Passions we are all incident to at one time or other we are to endeavour a Regulation or at least a mitigation of them which most of all becomes a Gentleman Forasmuch as he that can govern and command himself the microcosm is more then if he governed or conquered the macrocosm Alexander that subdued the World was himself a slave to his own Passions and Lusts Hic Labor hoc opus est For indeed although now we have described and explained them with their Rise and Causes we have the less reason to fear their over-swaying us Yet since most Men through inadvertency not duly premeditating and for want of Industry in separating the motions of the blood and Spirits in a Mans self from the thoughts and Imaginations wherewith they are usually joyned whereby Natures defects should be corrected and since on the objects of Passions the motions excited in the blood do so suddenly follow the impressions they make in the Brain although the Soul be no wayes assistant it is almost impossible for even the wisest Man if not sufficiently prepared to oppose them However the best way is when thou perceivest thy blood and Spirits moved at the object of any Passion to remember that whatsoever is presented to the Imagination tends to the delusion of the Soul and therefore shouldest weigh the Reason why thou art so on what ground what is the cause and then whether it be just or no and divert thy self by other thoughts till time have allayed that emotion of thy blood and Spirits Learn Octavian's Lesson to repeat the Letters of the Alphabet or rather the Lord's Prayer for diversion so shall thy Passion be smothered for the present and Reason will have the more space to operate and suppress it wholly as elsewhere I have particularly hinted touching Anger or thou shouldest counterbalance them with Reasons directly repugnant to those they represent or make them Familiar to thee and follow the Tract of Virtue viz. Live so as thy Conscience cannot accuse thee of not doing all things which thou judgest to be best Irresolution Remorse Cowardize and Fear Rectified As for instance the Remedy against Irresolution and Remorse is to accustom thy self to frame certain and determinate Judgments of all things that Represent themselves and conceive thou dost alwayes thy Duty when thou dost what thou conceivest best though it may be thou hast conceived amiss As that of Cowardize is Remedied by augmenting Hope and Desire And Fear by using premeditation so as to prepare thy self against all events So Generosity checks Anger which making a Man set no great value on such things as
stands at a stay Increasing or decreasing in Health Strength Wealth and subject to many casualties and misfortunes as well from our selves as others Nothing better than a contented mind GOD has but one Son without Sin but none without Affliction Cast thy care on him and trust in him for Worldly Sorrow causeth Death 'T is but thy mistake and over-weenedness to thy self to think thy misfortunes the greatest Consider how many thousands want what thou hast Compare conditions with thy Inferiours as well as Superiours Be thankful for what thou hast remember thou deservest nothing good at all at Gods hand It may be it would be worse with thee wer 't thou in better condition Shall a living Man complain The wise disposer of all things knows what 's best for thee be therefore content Comfort in sickness What canst thou then complain of Art thou sickly Remember the Flesh Rebels against the Spirit and that which hurts the one must needs help the other and 't is for the good of thy Soul 'T will put thee in mind of Death and Judgement and bring thee out of thy self wean thee from the World and bring thee nearer to God Against Losses Hast thou Losses Covet not Wealth and Honour overmuch which rightly considered puff Men up with Pride Insolency Lust Ambition Cares Fears Suspition Trouble Anger Emulation Envy all Diseases both of Body and Mind Damning indeed more Souls than all the Devils in Hell being the in-let of all manner of Sin and Vice High-place macerateth a Man with fears of Death Perils Degradations Treasons Treacheries c. 'T is Lubrica statio proxima praecipitio Shrubs are more secure from storms than lofty Oaks and Cedars There is much more happiness in a meaner State For Riches are the Devils hooks by which he catches Men And as the Moon is fullest of light when farthest from the Sun that gives her that light So the more Wealth a Man has the farther commonly he is from GOD. Riches consist not in the multitude of Gold and Silver but in the use of it and a contented mind For a Man cannot be said to have more then he makes use of though he has never so much by him He is Rich that has bread to eat and a Potent Man that is not compelled to be a Slave If Fortune take away other means it should not take away our Minds Le ts defie her therefore and come what will come Bona mens nullum tristioris Fortunae recipit incursum If it can be amended do it if not make the best of a bad Market but either way let it not trouble thee Against Imprisonment and Banishment Art Imprisoned Be not troubled we are all Prisoners in this Island Nay the whole World is a Prison Thy Soul is imprisoned in thy Body How many take delight to Navigate and is a Ship any thing but a Prison Nay a Prison may be in some cases desired How many worthy Men have been Imprisoned all their Lives to the publick good and their great Honour Art Banish'd What then Patria est ubicunque bene est That 's a Man's Countrey where he can live at ease 'T is a Childish humour to long after thine own Chimney Corner many would think it a Banishment to be sent to their Home How many Travel for pleasure and it may be to that very place whither thou art Banisht Friends are every where to him that behaves himself well mll places are alike distant from Heaven and GOD is as well in one place a another So to a Wise anm there is no difference of places Against Death of Friends Hast thou a Friend Dead Grieve not as without hope thou must go to him Since he is taken from this miserable World thou hast more Reason to rejoyce than mourn Is it a Wife Thou mayst haply find another as good or make her so therefore never despair Or now thou art at Liberty keep thy self so never be in Love with thy Fetters though of Gold many a Man would have been rid of his willingly before thou wast bound 'T was a pretty Child indeed but who knew whether he would be an honest man or a knave we should rather rejoyce for such as Dye well All things must have an End Houses Castles Cities Families Provinces and Kingdomes have but their times of living only longer than we they have their times of Flourishing Decaying and Periods How many Cities doe we read of famous in former times that are now scarce villages Niniveh that great City is Destroyed and so is Jerusalem That Glorious Temple what 's become of it Mycenae was the Fairest City in Greece Jam Seges est ubi Troja fuit And Babylon hath nothing remaining but Rubbish and Pieces of Walls and yet was once the greatest City in the World Nay we have Liv'd to see the Death of our own ancient and chiefest City London and its interment in Ashes Greece of old was the nursery of Sciences the seat of civility and Humanity now a Den of Thieves and over-run with Barbarism Italy in the time of the Romans was Lady of the World Rome the Queen of Cities now Divided by many petty Princes and the Empire translated to Germany of old time uncultivated and rude Epirus a goodly Province in time past now left desolate of good towns and almost Inhabitants Seventy Citys overthrown by Paulus Aemilius Sixty two Cities in Macedonia in Strabo's time Thirty in Laconia that now are hardly villages All the Cities in Peloponesus so Delicately built and adorned Destroyed where are those 4000 Cities of Aegypt those 100. Cities in Crete Are they now come to two in old Italy there were 1166. Cities and now Leander Albertus can find but 300. and nothing near so populous as in the time of Augustus They mustred 70 Legions in former time which now the known World will scarce yield Nay the world it self must have an end How is it that we are so troubled then at the Death of one another when we are less Durable This is also our foly and great weakness Art Slighted undervalued and Contemned This I confess would move some tempers but to a stayd wise Man 't is nothing For he will counterpoize them with their contraries or make them familiar to him that they Against Contempt and slights may be the less grievous or on mature deliberation avoid or remove the cause An Old Souldier in the World me-thinks should not be troubled come what will come but ready to receive and stand the brunt of all Encounters especially since Faber quisque est Fortunae suae nemo Laeditur nisi à seipso In some kind Prosperity and Adversity are in our hands and every mans mind is stronger than Fortune and leads him to what side he will Our Fortunes Friends Enjoyments Wife Children Parents c. ebb and flow with our Conceits of them Please or displease as we construe apprehend and apply them to
The World alters every day we change our Language Habits Laws Customes Manners but not Vices not Diseases nor the Symptoms of folly they are the same still All is out of Order Magistrates make Laws against Thieves and yet are the greatest Thieves themselves Princes commend a private Life private Men itch for Honour Judges give Judgment according to their own advantage and Juries as they are bribed wronging poor Innocents to please others Attorneys alter Sentences and for money lose their deeds Some abuse heir Parents yea corrupt their own Sisters some rob one some another Some prank up their Bodies and have their minds full of execrable Vices Who is free from Avarice Envy Malice Enormous Villanies Mutinies Unsatiable Desires Conspiracies Dissimulation Hypocricy and other incurable Vices bearing deadly hatred to one another and yet covering it with a plausible face Some trot about to bear false-witness and say any thing for money There is hardly any Truth or Justice to be found among Men. For they plead daily one against another Son against Father and Mother Brother against Brother Kindred and Friends of the same Quality of one Profession cannot agree they are vieing for place Apparel c. And all this for Riches or vain Honour whereof after Death they cannot be possessors And yet notwithstanding for this they will defame kill one another and commit all unlawful Actions contemning GOD and Man Friend and Countrey Some kill themselves despair not obtaining their desires How many strange Humours are in Men Some empty of all Virtuous Actions violently hunting after Riches and to be favoured of Men and take infinite pains for a little glory having no end of ambition When they are in Peace they desire War deposing Kings and raising others in their stead murdering some Men to get Children of their Wives When they are poor they seek wealth and when they have it enjoy it not but hoord it up or spend it extravagantly whereas if men would but consider the vicissitude of things and the mutability of this World how it wheels about there being nothing constant firm or sure they would be much wiser He that 's above to morrow is beneath If I say we would attempt no more then what we can bear we should lead contented Lives and learning to know our selves limit our ambition Besides we should soon perceive Nature has enough without such superfluities and unprofitable things that bring nothing with them but molestation and grief Some are possess'd with Religious folly and madness How many professed Christians and yet how few followers and Imitators of Christ Much talk much knowledge much hearing of Sermons but little Conscience and less practice What variety of Sects c. Some for Zeal some for Fear some for their own private ends they credit all examine nothing and yet ready to dye before they will abjure any of their wayes or toys Others out of Hypocrisie frequent Sermons knock their Breasts turn up their eyes pretend Zeal desire Reformation and yet are professed Rebels to GOD and the KING Usurers Whoremasters Drunkards Harpies Monsters of Men Devils and in their Lives express nothing less then true Piety What streams of Blood have been in the World able to turn Mills Thousands slain at once many bloody Battels to make some Prince sport without any just cause for vain Titles Precedency some Wench or such like toy or out of vain-glory malice revenge folly c. Goodly causes all Whilst Statesmen themselves are secure at home take their case and are pampered with all delights At the Siege of Troy that lasted ten years there dyed 870000 Grecians 670000 Trojans at the taking of the City And after were slain 276000. men Women and Children of all sorts Caesar kill'd a Million Mahomet the Second 300000. At the Siege of Jerusalem 1100000 dyed with Sword and Famine At the Battle of Cannas 70000 Men slain At the Siege of Ostend 120000. And in this beastial folly 't is very common for the Son to fight against the Father and Brother against Brother Christians against Christians What depopulations of Countreys Desolations Sacking and Ruinating flourishing Cities consuming of Treasure burning of Towns deflouring of Maids and Women perhaps by those that but just before slew their Husbands and whatsoever else misery mischief Hell it self the Devil Fury and Rage can invent to their own Ruine and Destruction so abominable a thing is War 'T is Gods scourge In the time of King Henry the Sixth betwixt the Houses of York and Lancaster an hundred thousand Men were slain and ten thousand Families rooted out They fight for Glory and yet perhaps not one in an Army is remembred ever after It may be you shall find the Name of the General an Officer or two or so but for the rest their Names are buried with their Bodies And that Name of Honour Valour Applause lasts not neither 't is but a mere flash this Fame In most places one is rewarded and raised perhaps to Honours for which another should have hung in Chains A poor Man shall be hang'd for stealing a Sheep when it may be compell'd by necessity for the preservation of his own as well as Wives and Childrens lives when as a great man in Office may safely rob the whole Nation undo thousands enrich himself by the spoil of others and at last be Rewarded with Turgent Honours and no Man must dare to complain of him or it How many Crysallides have we Fellows that are very Rich and splendid in their Apparel but inwardly are empty Drones Fools Ideots golden Asses have good wise and Learned men notwithstanding attend them with all submission for this Reason alone because they have more wealth and money and therefore Honour them with glorious Titles and Epithets though they know them to be Dizzards How many Lawyers Advocates Tribunals and yet how little Justice Many Magistrates but little care of common good many good Laws but never more dissorders they are seldome put in Execution and often altered misapplied mis-interpreted as the Judge is made by Friends Bribes c. like a nose of Wax Every one is for his own private ends no Charity Love Friendship fear of God Alliance Affinity Consanguinity Christianity can check them but if they be any wayes offended or the string of commodity touched they presently fall foul old friendship is turned into enmity for toys oft-times and trifles small offences Dea moneta is the Goddess of the World and whom they adore they Sacrifice to her For by her men are raised depressed elevated esteemed the sole commandress she is of their Actions for which they pray run ride go come labour and contend 'T is not Worth Virtue Wisdom Valour Learning Honesty Religion or any sufficiency for which men are respected in this World But for money greatness Authority Office Honesty is accounted folly Knavery Policy and Wisdome Such shifting lying cogging plotting counter-plotting temporizing flattering cozening dissembling that of necessity one must highly