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 [Page 138] 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.

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, 'tis 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 [Page 143] 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, 'tis 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 [Page 144] 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 [Page 145] inclined to do great things, as shall be shewed beneath. 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 [Page 146] 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 [Page 147] 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, 'tis 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, 'tis 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 [Page 148] sufficiency, are most apt to admire. And none but ignorant, stupid, Block-headed Dolts are free from this passion.

HEre we may premise; 'tis 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 'tis 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 [Page 149] 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 [Page 150] 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 [Page 151] 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 [Page 152] 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 [Page 153] 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 'tis 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 [Page 154] of evil is necessary in respect to the Body, though not manifested but by pain. Therefore 'tis never enough to be avoid­ed, though it proceed from a true know­ledge; since 'tis 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.

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. 'Tis 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 [Page 155] 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, 'tis accompanied with Love; af­terwards with hope and Joy; when it tends to the avoiding of an evil contrary to that good, 'tis 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 [Page 156] 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. [Page 157] 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 [Page 158] 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, 'tis 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. 'Tis 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. [Page 160] 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 [Page 161] 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, 'tis 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. Its [Page 162] 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; 'tis 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 [Page 163] 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.

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 [Page 164] unto her as her own. Joy is the only frui [...] 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.

'Tis 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 [Page 165] 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 [Page 166] 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 [Page 167] 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 [Page 168] Infamy; or, 'tis 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 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 'tis 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 [Page 169] 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 [Page 170] 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 [Page 171] 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 [Page 172] 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, 'tis very obvious, extraordinary Joy [Page 173] 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, [Page 174] 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, 'tis but feigned, and artificial; yet, sometimes, 'tis, 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 [Page 175] 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 [Page 176] the Brain do not determine the Spirits to some muscles rather than others; when Trembling proceeds from a defect of the Spirits. 'Tis 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 [Page 167] 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.

'Tis 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 'tis 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 [Page 169] 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. 'Tis 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 [Page 170] 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, 'tis 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 [Page 171] 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, 'tis 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. 'Tis 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 [Page 172] [...] [Page 173] [...] [Page 172] 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. 'Tis most un­becoming a Gentleman, it causing an im­pertinent Pride and arrogancy. As we see by many in every Town, and Coun­trey, [Page 173] 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. [Page 174] Cause of Repentance.'Tis 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. 'Tis much stronger than good-will, and includes all that it doth; and this to boot, that 'tis grounded [Page 175] on an Action we are sensible of, and de­sirous to requite. Good-will may, also, in that 'tis 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. 'Tis 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 [Page 176] 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, 'tis 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. 'Tis 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 [Page 177] Of Wrath, & Anger. all that Indignation doth; and this to boot, that 'tis grounded on an Action we are sensible of, and which we desire to Revenge, and so is directly op­posed to Gratitude, and is more violent, being desirous to repell things hurtful, and be Revenged. In some, it causeth Paleness, and Tremblings; in others, Redness of Face, and Weeping; according to the several tempers of Men, and the variety of other passions therewith complicated.

Whence Redness, in Anger.When wrath is so moved as that it only extends to words or looks for Revenge, Redness of Face ensues; especially in good Natures; Whence Weeping, in Anger.and oft-times sorrow and pity, through self-love, that there can be no other Revenge, occasions Weeping. Whence Paleness in An­ger, as also Tremblings, and Coldness,But when a greater Revenge is resolved, Sadness doth not only follow from an apprehension of the evil offered, but Paleness, Coldness, and Tremblings; also through fear of the evil that may ensue on the Resolution taken of Revenge: [Page 178] 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 [Page 179] 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 [Page 180] 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 [Page 181] Of Impudence. Glory too: Because there is not any pe­culiar motion in us that excites it. 'Tis 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 [Page 182] 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.

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 [Page 184] 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 [Page 185] 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 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 [Page 186] 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. 'Tis 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, 'tis 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, 'tis 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 [Page 187] Assaults, or occasions of it. Consider what a madness 'tis, 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 [Page 188] 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, 'tis baseness. If the injury be from a Child, or an igno­rant Person, 'tis 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 [Page 189] 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, lets 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 [Page 190] 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 [Page 191] 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 [Page 192] 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 increasing, and so in Dejection; Of Generosity, and Pride, the difference.whereas in Generosity, and Hu­mility, the motion of the Spirits in the Brain is equal, and so continues from the beginning. For, Vice proceeding, for the most part, from Ignorance, we commonly see those that least understand themselves are most prone to Pride, or Dejection, in that every new accident that happens to them, causes these Vices, by their sudden sur­prize. For they attributing it to them­selves, they presently admire, and esteem themselves, as they judge the accident ad­vantagious or not, and change according­ly. But, Generosity is true Virtue, and quite contrary (as was said;) and al­though the power of a free Disposition makes a Man prize himself; yet the Infir­mities of the Subject in which this pow­er is, causes him not to value himself too high, but keeps him humble. By exercising of which, then, you see this [Page 193] may be Rectified (as was said) and how to attain it, has been shewed before. For, by how much a Mans Soul is more Noble, or Generous, the less he gives way to inordinate Admiration, and in­clines to Justice, to walk humbly towards God, as well as Piously, and Godly; and freely rendering all the Honour and Respects due to Man. A peculiar refle­ction also, and attention, when the thing is worth the time, may supply the defect, and prevent astonishment; which other­wayes can never be without an Univer­sal Knowledge.

Heroick Love Recti­fied. Love, which is a desire bred of likeing, is the product of folly; nay, 'tis impos­sible to Love, and to be wise. How ab­surdly doth he prize, and over-value his Love, insomuch as he not only discovers his weakness and folly therein to others, but to his beloved also; who oft-times requites him with contempt. A Gen­tleman, therefore, ought greatly to beware of this vanity, which frequently loses it self too, as well as wisdom and wealth; for if it check once with business, 'tis ten to one [Page 194] if it shipwrack thee not on the flats of Poverty. If a strict Guard be not kept, it will surprize a Man in spight of great business, Spirit, or parts; The most Heroick, Austere, Magnanimous, and Wise, have been Captivated by her, and Subject to her. However, a Gentleman should not easily yield, but endeavour to Conquer. To which purpose he should obstare principiis, withstand the begin­nings; for, by resisting at first, he shall overcome at last.

Or remove from the object, keep out of her Company, make a covenant with thine eyes, and that's the best course; let all alone, see none of them. For, the sight of Drink increases thirst, and the sight of Meat, appetite. 'Tis Dange­rous, therefore, so much as to see: For­mosam videre periculocissimum. Whence, as Gregory Records, St. Augustine would not live in the House with his own Sister.

Consider her in a mean as well as sumptuous Dress, in the form of a Ser­vant, Scouring; or, as a Scullion; with­out, as well as in her clothes. Or have two Mistresses at once, and go from one to [Page 195] the other. As, he that's by a good fire in Winter, stormy weather, will hardly go from it to a better in the next Room. Or frequent publick meetings, where thou shalt see variety, and so perhaps not only loath the first choice, but, at last, be indifferent for all. As Paris lost Aenones by seeing Helena, and Cresseida Troillus by conversing with Diomede: As he confes­sed that loved Amey, till he saw Floriat, and when he viewed Cynthia forgot them both; but fair Phillis he esteemed above all, Cloris surpassed her, and yet when he spied Amarillis, she was his sole Mistress. O Divine Amarillis! Quàm procera cupressi ad instar, quàm elegans, quàm Decens! &c, How lovely, how Tall, how come­ly she was! Till he see another that's more fair than she; &c.

Good counsel also is of no small efficacy, especially seasonably given, when the fury is somewhat allayed, by absence, or some other way; viz. From such as have power, or Authority over the par­ty in whom they stand in aw; or a Ju­dicious Friend; Sine magistro Discitur, vix sine magistro Deseritur. 'Tis learnt of it self, but hardly left without a Tutor. [Page 196] Tis fit therefore, in this hair-brain'd bur­ning Lust, or Heroick passion of Love, a Gentleman should give ear to friendly admonitions, since Love is blind, but not for want of eyes.

Besides, consider whether she thou lovest be an Honest Woman, or a Whore. A Whore is but a Glucupicron, a bitter ho­ney, sweet Poyson, delicate Destruction, a voluntary mischief. If from the be­ginning of the World any were Mala, Pejor, Pessima, bad in the superlative Degree, tis a whore. Thou seest what she is without, but within a puddle of Iniquity, a sink of sin, a Pocky quean. If an honest Maid, 'tis either to abuse, or Marry her; if to abuse, 'tis fornication, a foul fact, and almost equal to adultery. If to marry, look before thou leapest; compare her condition and estate with thine own; whether it be a fit match, for fortune, years, Parentage, &c.

Pater non deperit filiam, nec frater soro­rem: A Father dotes not on his own Daughter, nor a Brother on his Sister, though never so beautiful and fair, because it is unlawful, unfit, unnatural.

She is a most delicate Creature in [Page 197] thine eyes, perhaps, but is she so in ano­thers? Is it not an errour in thy Judg­ment? Perhaps, if thou viewest her near, or in a Morning, she would appear more ugly than a Beast. Si diligenter conside­res, quid pe [...]os, & nares, & ceteros Corpo­ris meatus egreditur, vilius sterquilinium nunquam vidisti. But admit she be the Mirrour of her Sex, as thou fondly con­ceitest, a matchless Piece, a Phoenix, like Venus her self when she was a Maid; how long will she continue so? Every day detracts from her Person. Beauty is but a mere flash, a Venice Glass, quick­ly broken by any Disease. She is really fair indeed, but she may be foolish (as the Adage goes;) respect not then her out­ward Person, but inward Qualities ra­ther, especially since 'tis the Infirmity of the beholder and Lover makes her so amiable, not Nature; neither is she re­ally so, forasmuch as no Man else is of thy mind. After she has been Married a while, has had two or three Children, she will be so altered, her nearest Relations will hardly know her. But, at best, be­think thy self, 'tis but Earth thou lovest. A mere excrement (as some will) that [Page 198] vexeth thee. Take her Skin from her Face, or see her open, and thou wouldest loath her. That Beauty thou so much admirest is but a superficial skin and bones, Nerves, Blood, &c. Examine therefore all parts of Body and Mind; see her Angry, Merry, Laugh, Weep, Hot, Cold, Sick, Sullen; In all Attires, Sites, Gestures, Passions, and thou wilt not be so fond if thou observest her faults. Especially those of the Mind; her Pride, Envy, Incontinency, Weak­ness, Lightness, Self-wit, Jealousie, Insatiable Lust, &c.

Against Marriage.If Women 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 'tis a Disease not to be Cured but by Death. 'Tis 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 [Page 199] 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 [Page 200] 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. 'Tis 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. [Page 201] 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; 'tis but its excess, and mis-application of it, that's to be Rectified. For, since you have heard, 'tis 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 [Page 202] 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. Tis 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 'tis irrationall to make [Page 203] 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, 'tis 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 'tis 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 [Page 205] moon is as changeable as her self, that never 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. 'Tis 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: [Page 204] [...] [Page 205] [...] [Page 206] and 'tis for the good of thy Soul. 'Twill 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. 'Tis 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 [Page 207] 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. Lets 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 [Page 208] est ubicun (que) bene est. That's a Man's Coun­trey where he can live at ease. 'Tis 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.

'Twas a pretty Child, indeed; but who knew whether he would be an honest man [Page 209] 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 [Page 210] 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, 'tis nothing. For he will coun­terpoize them with their contraries, or make them familiar to him, that they [Page 211] 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 quis (que) 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 our selves. Thy pre­sent State is good, and in some mens O­pinion, to be preferred. Paul, there­fore, was happy, who had learned, in what state soever he was, therewith to be content. Let them rail on, scoff on, slander, and lye on; Sapiens, contumelia non afficitur, quia contra Sycophantae mor­sum non est remedium. 'Tis to no pur­pose to be troubled. Wicked People will use their Tongues to detract from, [Page 212] and asperse their Neighbours. Who is free from such Calumnies, Disgra­ces, Slights? Not the King himself, nor the most pious, and best men, though never so circumspect. CHRIST him­self was a Wine-bibber with them. Company-keeper of Publicans and Sin­ners, a Devil; and what he did was by the help of Beelzebub. Nay, GOD himself is Blasphemed by them. Benè facere, & malè audire, Regium est. Let them scoff, defame, undervalue, slan­der, abuse, and take their course. 'Tis an ordinary thing; keep Faith, and a good Conscience within, commit thy case to God. Repay not evil for evil, but overcome it rather with good.

Besides, 'tis some comfort to consider, that Honour, Respect, Esteem, Em­ployment in this World, are not always attained by desert or worth (neither do they make a man really worthy;) but are commonly bought and sold, or attained by some great mens Letters, Favour, Friendship, Affection, &c. For 'tis O­pinion and Interest only that carries things in this World. Whence we so often find fools preferred, and wisemen neglected, [Page 213] little regarded, or esteemed. 'Tis as or­dinary as can be to see an Impertinent, Illiterate Asse preferred before his bet­ters, because he can put himself forwards, prate, and temporize with every one, and hath the countenance of Friends. 'Twas alwayes so, and ever will be. Qui nescit dissimulare, nescit vivere. Cardan, Lip­sius, Melancton, Budeus, Erasmus, men of great Learning, Parts, and to whom the whole World is so much beholden, died all poor, as they lived, because they could neither flatter, nor dissemble. The Race is not to the swift, nor the Bat­tle to the strong, but Time and Chance (and sometimes a mischance) happens unto us all, the best of us. Sic Superis visum, GOD sees it good for us to be so humbled; and therefore, perhaps, he has bid Shimèi Curse. Good Men do not alwayes find Grace and Favour, lest they should be puffed up, grow Insolent and proud; As St. Paul appologizes for himself, Lest I be exalted above measure. Lets there­fore indure, with patience, whatever hap­pens; and through good or bad Report enter into Immortallity.

And thus much shall suffice to be [Page 214] spoken of the Rectifying of the chief Pas­sions. For the rest, in the same manner they may be subdued, which, for brevities sake, I willingly pretermit. And because, That Immortality, but now named, ought to be the chief aim and care of a Gentleman, I shall conclude with some Considerations of Life and Death.