The Gentleman's Companion.   

THE Gentleman's COMPANION: OR, A CHARACTER OF True Nobility, AND GENTILITY: In the way of Essay.  
By A Person of Quality. Written at first for his own Private Use, and now Published for the Benefit of all.  
LONDON, Printed by E. Okes for Rowland Reynolds, at the Sun and Bible in the Poultry, 1672.   

TO THE Nobility & Gentry OF England, Scotland, and Ireland, in General; And all that Love and pursue true Virtue; PARTICULARLY, To the Right Honourable, William, Earl of Dalhousey, Viscount Kerington, Lord ramsey, His near Kinsman, and Allye.  
AS 'tis Virtue, a large and Noble Soul, hating all baseness and low pusillanimous Actions that makes a Gentleman, and truly Ennobles him more than his Birth: So is it the true way of immortalising our Families, the only Balm that can keep our Names from rotting, and the chiefest Buckler against the sharpest Dints of the Teeth of Time. For Families have their Beginnings, Increase, State, and Fall, or Death, as well as Persons, only they continue longer. He that by his Virtues hath laid the Foundation of his House, and is the beginner of his Family, is for ever to be Honoured, and more to be praised than all his Successors. He that advances, and increases his Family by his Virtue, is to be Ranked in the second place. He that keeps it only at a stay, may be fraught with outward Honours, and Turgent Titles, yet to be feared is empty of inward Endowments. But he that Ruins his Family is most Unfortunate; and if by his vice, the most miserable and despicable of Men. What shall I say? The whole Discourse is but an Epistle unto you all admonitory; And therefore I shall refer you to it, and add no more here, but that the Author is  
A true and unfeigned Lover and Honourer of the Nobility, and Gentry, worthily so called. Die 15. Junii, 1669.   
THE CHARACTER OF True Nobility, AND GENTILITY.  

CHAP. I. What Gentility is.  
WE see nothing more frequently galls a Man, than baseness of Birth, when in Reputation or Honour; nor nothing more elevates him, than the empty Title of a Gentleman, which duly considered in its Rise, Progress, and End, is but a Non ens, and the greatest Vanity imaginable to boast of. For, as 
a Alii pro pecunia emunt Nobilitatem; alii illam lenocinio, alii venificiis, alii parracidiis; multi proditione Nobilitatem conciliant; plerique adulatione, calumniis; ex homicidio saepe orta Nobilitas, & strenua carnificina.  Agrippa well observes, Oppression, Fraud, Cozening, Usury, Knavery, Bawdry, Murder, and Tyranny, are the beginning of many Ancient Families; one hath been a Bloodsucker, a Parricide, the Death of many a silly Soul in some unjust Quarrels, Seditious, made many an Orphan and poor Widow, and for that he is made a Lord, or an Earl; another hath been a Pimp, a Pander, a Parasite, a 
b Plures ob prostitutas filias, uxores, nobiles facti; multos venationes, Rapinae, Caedes, praestigia, etc.  Slave, prostituted himself, his Wife, Daughters, to some Prince lasciviously inclined, and so he is for that exalted, and his posterity made Gentlemen ever after. As Tiberius preferred many for being famous Whoremasters, and Sturdy Drunkards. Some rise by force, & some come into this Parchment-row of Heraldry by Deceit, Foolery, Villainy, and 
c Search your old Families, and you shall scarce find of a multitude (as Aeacas Silvius observes) Qui secleratum non habent ortum, aut qui vi & dolo eo fastigii non Ascendunt.  most by indirect means, or wealth, the measure of Nobility and Gentility; (
d Disputare de Nobilitate generis, sine divitiis, est disputare de Nobilitate Stercoris; as Novisanus the Lawyer Notes.  Nobilitas sine re, projecta vilior Alga.) So that wealth denominates it, and wealth maintains it.  
To be no otherwise a Gentleman than thus, signifies little. It may be thou art his Heir, his supposed and reputed Son (when indeed a Servingman, or some other, a Neighbour, may be thy true Father.) A Fool may have vast possessions; and he that accounts a man more Noble, a better man, for having them, is a Fool himself. And if thou art not as well an Inheritor of thy Fathers, and Ancestors Virtues, as Estate, thou art but a Titular Gentleman at best. What wise man thinks better of any Person for his Gentility, or Revenues, that is an Idiot, and impertinent? Machiavelli saith well, Omnes eodem patre Nati; Adam's Sons all: And the Ancientest Gentility and Nobility arose from what was none. I would not be mistaken here, as if I despised Gentility of Birth, or endeavoured to bring it into contempt (as in the time of our late Rebellion it was too much) for I am a Gentleman born myself, and that of an Ancient and Honourable Family. But still, I say, he is more to be respected, that hath raised himself by his own Virtues, and worth, and leaves a Noble Posterity, or Name, than he that is contented to live viciously, shunning all Virtue, because he is, as they call it, a Gentleman; and his Estate can bear him out in all Riot, and Excess. It is certainly better to say, Ego meis majoribus Virtute praeluxi, to boast of Virtue than Birth.  
Who can be so unjust, as to deny Abdolominas his due praise, who was but a Gardener, and yet by Alexander, for his Virtues, made King of Sidonia: Or Cathesbeius his, the Sultan of Egypt, and Syria, by Condition a Slave, but for worth and valour second to no King, and therefore was elected Emperor of the Mamuluches? 
e Jovius. Lib. 1.  or Pizarro's, who for his Prowess, was made by Charles the Fifth, Marquis of Anatillo? And the Turkish Bassa's are all advanced on the account of pure 
* As George Monk, Duke of Albermarle, was by King Charles the Second.  merit. Pertinax, Philippus Arabs, Maximinius, Probus, Aurelius, etc. From private Soldiers, became Emperors; Cato, Cincinnatus, etc. Consuls; Pius Secundus, Sixtus Quintus, Johannes Secundus, Nicholas Quintus, etc. Popes. Socrates, Virgil, Horace, Libertino patre Natus. Can any one despise such Noble Souls for the meaness of their Rise, or Birth? Homer, Demosthenes, Hercules, Romulus, Alexander (by Olympia's confession) Themistocles, Jugurtha, King Arthur, Jephtha, William the Conqueror, Peter Lombard, P. Comestor, Bartholus, Adrian the fourth, Pope, etc. were all Bastards, yet all brave and gallant Men. And almost in every Kingdom, many ancient Families have been at first, Bastards. 
f Corpore sunt & animo fortiores Spurii plerumque ab amoris vehementiam seminis; Gass. etc. Cardanus de subtilitate.  Nay, the best Wits, greatest Scholars, valiantest Captains, and most Heroic Spirits to be found in all our Annals, have been born out of Wedlock: and will a wise man say they are ever the worse for that which is not their fault? 'Tis a wonderful thing, says Machiavelli, to him that shall consider it, that all those, or the greatest part of them, that have done the highest Exploits here upon Earth, and excelled the rest of the Noblest of their time, have been, still, born in some abject place, or of some base and obscure Parents, and are usually most fortunate. What wise man thinks the worse of Tully for being an Upstart, or of Iphicrates, and Marius, for their mean Birth, or of Agathocles, King of Sicily, for being a Potters Son. So Telephanes, King of Lydia, was but the Son of a Carter; Valentinian, the Emperor, of a Rope-maker: Primislaus, King of Bohemia, of a Cow-herd: And Tamburlaine the great is by most reputed only the Son of a Shepherd, as he was himself; nay, and David the King, a man after Gods own heart, was no other.  
So that I may conclude, if thou hast had never so many Noble Ancestors, 'tis nothing to thee; (vix ea nostra voco) If thou manifest it not in the practice of their Virtues. If thou hast a good Soul, good Education, and art Virtuous, well qualified in thy Conditions, Honest, Ingenuous, Learned, hating all baseness, thou art a true Gentleman, nay, perfectly Noble, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  though born of Thersites.  
Which comprehending the true qualifications of a Gentleman, because I love not tedious Discourses, I shall only hint at some few of the chiefest, as they may, and do concern a Gentleman, beginning with  

MEMBER I. Education.  
IT being indeed another Nature, altering our understandings, wills, and affections; or a custom imbibed at the Commencement of our Capacities: for a man may as soon change his colour from white to black, or his Nature, as his Customs. Nay, its 
h For we are only civil, or uncivil, good or bad, foolish, or wise, or any thing else, according to Custom; so that they that adore it not in in their actions, and do not dress themselves, make their Congees to obey and observe it, pass in this World but for Fools, and all the rest of their Actions accounted ridiculous.  Tyranny is so Universal, as we daily see men choose rather to destroy their healths, Estates, and Lives, than altar their Customs.  
There is not only a necessity of good Education to accomplish a Gentleman, but great caution it be not bad or indiscreetly managed. Many Parents love their Children so foolishly by their too much indulgence and remissness in Correction, or for want of wit to govern them, that they seem rather to hate them, whereby they being uncultivated, must needs bring forth the sterile, and briary fruits of rudeness, ignorance, incorrigeableness, gracelesness, etc.  

Against indiscreet Parents and Rulers.  Others again, on the other side, are so indiscreet, morose, austere, and passionate, especially some Tutors, and pedagogues, that they dishearten Youth, and many times besot or mope good wits, and so cow them out as they never have any courage or ingenuity all their lives after. Such Martyring Tutors or Parents are no better than Hangmen; Nimia severitate deficiunt, & desperant; making them weary of their Lives, and despair; not only perverting the good temperature of their minds, but the Constitution oftimes of their Bodies too; for force makes their Nature return with the greater violence, Discipline and Education less importune. Thus our Minds, and Natures become Figgs, or Thistles; therefore we ought seasonably to prune the one, and eradicate the other. For while Young they are most flexible, & may be brought to any proportion before they have taken to an Habit. To spare any cost in so excellent a work, and of so great consequence, is to be penny wise, and pound foolish. And 'tis a great fault in many Parents, and extremely prejudicial, that give not sufficient allowance as they grow up, for it inevitably splits them on the Rock of baseness, causes them to associate with mean company, whereby they lose their time by learning little or nothing, debases their Spirits, casts them on sneaking Inferior shifts, & ofttimes is the cause they prove more than ordinary Extravagant when Means fall into their hands.  

That Women are no less Rational, intellectual, and Docible, than Men.  I am not of their Opinion who think a Woman wise enough, if she can keep herself out of the Rain, and can distinguish between her Husband's Hat and his Cloak; concluding it never a good World since they could either Write or Read. For Women have Souls as well as we, and differ nothing from us but in the odd Instruments of Generation. They are generally more witty, and quicker of Spirit than Men; and ofttimes many Women have been known to excel all the Men of their Country. Learning, Wisdom, Valour, Magnanimity, Government of Empires, Kingdoms, etc. are not solely Masculine. The Being of Man or Woman simply, doth not make either of them good or bad; happy, or unhappy; Noble, or base; handsome, or unhandsome: both of all are common to both Sexes. And in truth, if any may challenge the preeminency, the Females have much reason, if we consider, they are for the most part, more pitiful, more pious, faithful, merciful, chaste, beautiful, than Men; coming sooner to a ripeness of judgement and reason; the faculties of their Souls being more vigorous. Man was made of the Dust of the Earth, or 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homo utriusque Sexus includens. Gen. 5.2. Fuit rubicatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex terra rub●a formatus.  red Earth, but Woman of Man himself, a more Noble Matter, and refined; and in the order of the Creation we see, after God had made all the inferior and meaner things, he makes the Noblest, Man, as the Lord, and Governor of them all; and then lastly, ends with the Creation of the Woman, as the Masterpiece of Nature, and glory of the Man. I say, if we consider these things, the Woman may be equalled, if not preferred before the Man; were not we taught by an infallible Spirit, that the Man is the Head of the Woman; and that he was not made for her, but she for him, and he for God; and therefore is she to be in subjection to the Man. 'Tis extremely idle, however, to despise them; for had they the men's Education, they'd, perhaps, exceed them. They are 
* Gen. 5.2. Their name was by God himself given Adam, and as this signifies both, so does homo, haec homo, as well as hic.  Female Men (as I may say) and differ (as was noted) but in trifles, merely for the propagation, nutrition, and continuation of Mankind. Semiramis, Thamyris, and others, abroad; Queen Mary, and Elizabeth, at home, have shown Women as well as Men knew how to govern Kingdoms, and Empires. Deborah was a Prophetess (and so were all the Sibyls, to show God reveals himself as well to Women, as Men) and a leader of the People, nay, of God's People, against their Enemies. And if Joshua were a 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeshugnah, Solus, Salvatio, á Rad. in Hiph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoshiong, Salvavit.  Saviour of Israel by his Valour; Jael, that slew Sisera, and Judith, that cut off Holofernes' Head, declares, that Men alone are not courageous, and fit for politic, Martial affairs. If there were many great Heroes, and Conquerors, 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, Latin, and Egyptian Tongues; and wrote an Epitome of the Eastern Histories. As Cornelia taught the Gracchies, her two Sons, the Latin Eloquence; for which also our Queen Elizabeth was famous. Aretia taught her Son Aristippus, Philosophy; Socrates himself did not disdain to hear the public Philosophical Lectures of Diotima, and Asyacia: as Apollo's was not ashamed, though Learned, to be Catechised by Priscilla. Likewise Tullia inherited her Father's Oratory, as well as Estate. Hipatia, the Wife of Isidore the Philosopher of Alexandria, was excellently well skilled in Astrology. Sapph in Poetry, the Inventress of Saphick Verses; As also the three Corynnae: the first of which outdid Pindar five times, notwithstanding he was the Prince of the Lyric 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, etc.  
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, 'tis 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 furnished 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 chief 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 looked 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 Logic, Rhetoric, and such Studies that tend only to Contention, and Ostentation, time is but ill spent about them; and when all is done, signify 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 accomplished to serve, and Honour his Creator, his King, and be serviceable to his Country, let him acquaint himself chief 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 awful 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 Country, and the advantage of Man, or Neighbour, we will show a little how a a Gentleman may be fitted to do both.  

SECT. I. The Grounds of a Gentleman's 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 advantageous to man: The breach thereof, being the inlet to Sects, Schisms, Heresies, Atheism, Superstition, and all Profaneness, 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 evil, 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 aught 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 downright 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 chimaeras 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, 'tis less difficult to conceive the Eternity, and all the Attributes of a GOD, than to conceive Infinite, Eternal, Self-existent, and Selfmoving Atoms. To Judge by sundry Causes, of many things, if not of most, is to judge amiss, and on imperfect grounds; for we knowing nothing but as our Senses represent them unto us, we must needs judge of things not really as they are, but according to the Analogy they have with us; and so many times we rest in them, and search no further: But, if we seriously weigh the concatenation of Causes, we must needs be driven to acknowledge a supreme hand, and a GOD the first moving cause. For all actions and mutations in the World are performed by motion, which motion being traced through its causes, will bring us to an eternal Being, and the acknowledgement of a GOD, as being the first mover; and consequently, that he's Eternal: whence 'tis easy to prove the rest of his Attributes.  

Causes of Atheism.  I shan't dispute with such as maintain there is no real Atheist denying GOD in the heart; Since this wicked Age wherein we live doth sadly evince to us the contrary. But this I shall affirm, that hardly any Sect, or Opinion in Religion is approved by any, but the professors thereof, (as if they had no 
m Nulla firmior amicitia, quám quae contrabitur hinc; nulla Discordia major, quám quae a Religione fit. Montanus in Micah.  Charity) presently account them Atheists, which may be put as another cause of Atheism. For, none more like to be Atheists, than such as place their Religion in this or that Opinion; especially, if they reflect on the Antipathy each have to other, and consider seriously, how all, confidently, conclude themselves in the Right; backing their Tenets with Scripture, Authority, and Reason; and that most things they hold as Truths, to be but dubious, at best, unless he be a resolute Person, not doubting at all in his Opinion and Sect. But if he waver, and be doubtful, changing from one Sect to another, have taken exceptions at the defects of most, 'tis a wonder if he fall not out with all, and fix on Atheism at last, and despise all Religion as a cheat, or policy to keep Men in good Order.  
Another cause of Atheism, may be Peace and Plenty in a time when Learning flourishes. For Prosperity has damned more Souls, than all the Devils in Hell; It makes Men cast off fear of GOD, and Man; entangles men's minds in Vanity, blinds them in their pleasures, and overwhelms them in Sin: For, whilst we thrive in the World, we are apt to turn our backs on Heaven: whereas, Poverty, and afflictions are the dispensations of Providence, and the blessings of the Almighty, to fit Sinners for Repentance, inclining our minds more to true Devotion, for the afflicted have God, for the most part, in their minds and mouths.  
An Habit of Scoffing, and deriding the Scriptures may be another cause. This Vain, Idle, and Fantastical, pitiful, Childish humour of Jesting, proceeds (which this Age so Superabounds with, among such as call themselves Gentlemen) from Pride and Ostentation. For, they being, generally, Men of weak Judgements, and unfit for matters of Substance, and Solidity, as being above their apprehension; they, immediately, with a disdainful Jest, scorn what they are uncapable of, or proceeds from any that attempt noble things. Wit may lawfully be used, GOD having given nothing to us in vain; but great care ought to be had it be not abused, especially in jesting with Holy things; for thereby they make a mock of Sin, trifle with the wrath of GOD, and play, like Fools, with Hell-fire, whither, without Repentance, they are posting. This way of fooling is beneath a Gentleman, for it Hebetates the Reason, and renders him empty, flashy, and Fantastical.  
Another cause may be, the Clergy live scandalously, which is a great eyesore, and a main cause; what can be more unseemly, than to see such as should lead men to Heaven, walk themselves as if there were no Hell? That should be Instructers of others in Sobriety, Humility, and all Piety, live loosely, proudly, in all Riot, and Excess? Drinking, Whoring, Lying, Swearing, Pride, and Covetousness, are odious in every one; but especially in those that should teach otherwise, are they aggravated. Such are a dishonour to their Coat, the scandal of the Church, and an occasion of the Enemies Blaspheming. Who will believe those are sins, as they exclaim in the Pulpit, if they themselves all the week after walk in them with delight?  
A Gentleman, though he should with much indignation abominate such vile practices, and, if in power endeavour to suppress them; yet should not be so narrow spirited, as therefore to neglect the Ordinances of GOD, since the Author, and Finisher of our Faith, and Religion, Commands the very Apostles themselves to hear the Scribes and Pharisees, those whom he calls so often Hypocrites, and against whom he pronounces so many woes; only with this Restriction, That they do not as they do; However, their Doctrine was good, and therefore enjoined To do as they say. A Minister that has a Lawful Call, ought rather to be reprehended, than slighted. He may be evil himself, yet instruct others in good works.  
These make large Rents in the Church; Union, of all things else, aught to be desired therefore. And why are there so many differences among us? Either because we are wedded to our own ways, and Opinions; or because we quarrel with shadows, Order, Ceremonies, and things indifferent, and not of Faith, while we neglect the Substance, and fundamentals in Religion. Many times, through weakness of Judgement, violent contests arise between party and party, and yet neither differ in the main, and perhaps, not in the thing itself neither; which through their ignorance, notwithstanding, they know not how to Reconcile. To Compose these Differences is by fair and gentle, not foul, and rigorous means, according to the Laws. A weak Brother is to be restored in the Spirit of meekness. Consciences are not to be compelled by Fire and Sword: For, that Religion which is established by the sword, must needs bek in to Mahomet's, let the pretences be what they will, or worse. As we have lately too woefully experimented in our blessed times of Reformation; in which they did not stick, in their Zeal, to destroy the Lord's Anointed. If they had been men after Gods own heart, as they were Saints, their hearts would certainly have melted with sorrow and remorse, as David's smote him for but cutting off the skirt of Saul's Garment, and yet he never intended to cut his throat: But their hearts were hardened, if not seared. Nothing more unbecoming a Gentleman, than to oppose his Sovereign, the fountain of Gentility; or Government, the Ordinance of GOD. Can any man be so stupid, as to imagine there can be any Religion in Rebellion, or Reformation in murdering of Kings, subverting of Government, and destroying many Families?  
Innovations in Religion are dangerous, unless gradual, and by the steps of time; for so they'll hardly be perceptible. No Innovation, unless by the product of time, can suit well with any well-governed Nation; for long-continued Customs agree best together, although, perhaps, in themselves bad; whereas better, being unused, link not so well, and therefore prove more troublesome. So that great caution is to be had in Reformation, that the Alteration be for Reformation, and not the Reformation a pretence to Rebellion; which a Gentleman in all public Conferences, Consultations, and Counsels, ought carefully to avoid. Let all Discourses of Religion be without passion, bombast words, or intricate speeches, and with the greatest mildness that may be. In all disputes, that you may prevent prejudices in your Antagonist, gain esteem in him, and avoid needless Discourse; grant all you hear him propose, that you reasonably can, and that may tend to the clearer detecting the Truth.  
Superstition in Religion is worse than downright Atheism, and quite contrary to true Religion; Illorum pietas, mera impietas: For 'tis the reproach of the Deities. It being most contumelious to have any opinion of GOD that is unworthy his Divine Majesty: 'Tis better to have no knowledge at all of him. Atheism never disturbed the peace of the State, or Church; for an Atheist is an observer of Sense, Reason, the Laws of the Land, his Reputation, and Preservation. But Superstition has been the overthrow of many a flourishing Kingdom, Tyrannising over the fancies, minds, and Reasons of Men.  
'Tis a wonderful thing to consider how men's minds are naturally inclined to Superstition, than which nothing is more unbecoming a Gentleman: Tota mundi Superstitiones, quot Coelo Stellae! The Superstitions of former times were innumerable; Sacrifices, and Ceremonies, making Images of all matter, and adoring them when they had done, multiplying so many Rights, Torments, and Vexations as may well become the Devil to be the Author, and maintainer of them. 'Tis strange to see it so Universal in time past, and to continue even to this day; That wise and knowing People should take more pains to go to Hell, than we do to go to Heaven! 
The Superstition of the Pagan Gentiles.  If we take a view of the Japans, the Banians in Gusart, the Chineses Idolatries, the Americans of old in Mexico, especially the Mahometan Priests, we shall find that the Papists vows, Poverty, Obediences Orders, Merits, Martyrdoms, Fast, Alms, good works, as they call them, Pilgrimages, etc. are no more than they do; and that their blind Zeal, and Idolatrous Superstition, in all respects, is much at one; little, or no difference: Nay, 'tis hard to say, which is the greatest, which is the grossest. He that shall read the Papists Golden Legend, the Jews Talmud, and the Turks Koran, will conclude that such gross Fictions, Fables, vain Traditions, Prodigious Paradoxes, and Ceremonies, could never proceed from any other Spirit than that of the Devil himself.  
The Egyptians, that pretend so great Antiquity, three hundred Kings before Amasis; and, as Mela writes, 13000 years from the beginning of their Chronicles, that bragged so much of their knowledge of old; of their Wealth and Power, that vaunted of 20000 Cities; yet, at the same time, as Diadorus Siculus Records, their Idolatry, and Superstitions were most gross, worshipping the Sun and Moon, under the name of Isis, and Osiris; and afterwards, such 
* These Indigites were Men Canonised, or Deified, and so called Divi.  Men as were beneficial to them, or any Creature that did them good. In the City of Bubasti they adored a Cat, 
n Herodotus.  Ibis, and Storks; an 
o Pliny.  Ox, 
p Macrobius.  Leeks, and Onions. The Syrians, and Chaldeans, had as many proper gods of their own 
q See Lucian, Vera Historia, & de Dea Syria. Morny, Cap. 20. De veritat. Relig. Guil. Stukius, Sacrorum, Sacrificiorumque Gentil. Descript. Peter Faber Semister. Lib. 3. Cap. 1, 2, 3. Selden, De Diis Syris. Purchas Pilgrimage.  invention. The Romans borrowed from all, besides their own gods, which were Majorum & Minorum Gentium, 
Multitude of gods in all Ages, and among all Nations adored.  as Varro holds; certain, and uncertain. Some Celestial, Select, and great ones, others 
* Adopted gods.  Indigites, and 
* Demigods.  Semidei, 
* Were such as had charge over men's Houses.  Lares, 
* Ghosts, or Spirits, Apparitions.  Lemures, Dioscuri, Soleres, and Parastatae. Dii Tutelares among the Greeks: the same as Boni and Mali Genii, among the Latins. Gods of all sorts, for all Functions; Some for the Land, some for the Sea, some for Heaven, some for Hell; some for Passions, Diseases; some for Birth, some for Weddings, Husbandry, Woods, Waters, Gardens, Orchards, 
r Pax, quies, salus, Libertas.  etc. All Nations, and Offices, Kings, Emperors, and Valiant Men, that had done any good Office for them, they did likewise 
s In this manner; he being dead, his Body was carried (with all Solemnity, and Ceremony) of the chief Nobility, and Senate, with Songs & Hymns they performed to the gods themselves) to a Tabernacle, or Tent made with a great pile of Wood, in form of a Tent, with three other less Tabernacles, one upon the top of the other, the lowest being richly adorned with Gold outwardly, but within full of combustible Matter, where they lay him within the second Tabernacle; so he that is next to be Emperor sets fire to the lowar Tabernacle, and then let's lose immediately a flying Eagle from the top of the Tabernacle, as supposed, to carry his Soul into Heaven.  Canonize, and adore as gods; 'twas usually done, and the Devil was ready still to Second their intents; Statim se ingessit illorum Sepulchris, statuis, Templis, aris, etc. He crept into their Temples, Statues, Tombs, Altars, and was ready to give Oracles, Cure Diseases, do Miracles, etc. As, by Jupiter, Aesculapius, Tiresias, Apollo, Mopsus, Amphiarus, etc. Dii & Semidii, for so they esteemed them; gods, and demigods: Some were medii inter deos & homines, between men and gods, as Max. Tyrius. When a good Man died, they held his Soul ex homine Daemon evadit, becomes forthwith a Demigod, and in commiseration helps his poor Friends, here upon Earth; Informs, Succours, etc. Punishes those that are bad, and do amiss, as a good Genius to protect and govern mortal men appointed by the gods, so the Platonists will have; it ordering some for Provinces, some for private men, some for one Office, some for another; for all intents, places, Creatures, they assign gods. Neither do they Deify good men only, but Tyrants, Monsters, Devils, Nero's, Domitian's, Heliogabalus', Beastly Women, and Errand Whores. Nay, they make gods on such ridiculous occasions as Children make Babies, As Mornaeus notes. Their Poets make gods, Et quos adorant in templis, Ludant in Theatris, as Lactantius scoffs. Hesiod reckons up at least thirty thousand gods: Varro makes three hundred Jupiter's: Flora was a Rich Harlot in Rome, and for making the Commonwealth her Heir, her Birthday was solemnised long after; and to make it a more plausible Holiday, they made her Goddess of Flowers, and Sacrificed to her among the rest. The Statue of Antinous, the Emperor, Adrian's minion, was adored by him. Venus, a notorious Strumpet, as common as the Boggards, to Mars, Adonis, Anchises, and yet she as great a Goddess as the rest, and as much renowned by the Poets, who were their chief Doctors, and Fathers of their Church. Cuna was assigned to Cradles, Diverra, for sweeping Houses, Nodina, Knots; Prema, Promunda, Hymen, Hymenaeus, for Weddings; Comus, the god of good Fellows, god of silence, of comfort; Hebe, Goddess of Youth; Mena menstruorum; Minerva, of Wisdom; Juno, of Heaven; Urania, of the Stars; Pluto, god of Hell, and Riches: Male, and Female gods, of all Ages, Sexes, and Dimensions; with Beards, and without Beards; married, and unmarried; begot, not born; as Minerva start out of Jupiter's brow, himself a graceless Fellow, and drove his Father Saturn from his Kingdom. And this Saturn was but a pitiful King of Crete, Wicked, Tyrannous; of whose Lusts, Rapes, and Villainies, a whole Volumn might be written; cruel also, eating his own Children, and at last gelded himself, and yet as good a god as Jupiter, or the best.  

The Superstitions of the Jews.  The Ancientest Superstitions, next the Gentiles, were practised among the Jews, in their Groves, and High-places, with their several Sectaries, the chiefest of which were the Pharisees, Sadduces, and 
* Besides the Galilaeans, Samaritans, Hemerobaptists, Mashahaeans, etc. which I shall pass by.  Essenes': The strange Opinions and Fopperies they maintained is not worthy the Relating, indeed; so sottish, ignorant, blindly Superstitious were they, tiring themselves and others with their idle Ceremonies. He that shall peruse the comments of their Rabbins on the Scripture, their absurd Tales and Fables they certainly give credit to, will imagine them hardly Rational, if not absolutely mad. Can any thing be more vain and Ridiculous than their fancies about the expectation of their Messiah? The great pomp he shall come in; as how he shall terrify the Gentiles, and overcome them with new Diseases: That every King in the World shall send him one of his Daughters to be his Wife, because it is said, Psal. 45.10. King's Daughters shall attend on him. How Michael, the Archangel, shall sound his Trumpet, and gather all the scattered Jews into the Holy Land, and there make them a great Feast of all the Beasts, Birds, Fishes, that ever were, and a glass of Wine that grew in Paradise, and that has ever since been kept for Adam's Cellar. For the first Course, will be that great Ox that feeds on a thousand Hills; Job 4.10. Psal. 50.10. That great Leviathan; and a Bird that laid an Egg so big, that by chance tumbling out of the Nest, it broke down three hundred tall Cedars; and itself being broken by the fall, deluged an hundred and threescore Villages. This Bird, they say, could stand in the Sea where it was so deep as an Hatchet would be seven years in sinking to the bottom, and yet came up but to his knees; with multitudes of figments of the like Nature, which they constantly believe, deluding themselves and others, and yet will, by no means, be dissuaded.  
The Mahometan Religion is a gallemafry, or hotchpotch of the Gentiles, Jews, and Christians; and so sottish, as if they had picked out the most vain, and ridiculous things in every one of them, to make up their Koran, being stuffed with idle Fables and Superstitions, as well as lies. 
The Superstition of the Mahometans and Turks.  As, how Mahomet was saluted when he came from Mecca by the Beasts, Birds, and the very Stones: How the Moon came down from Heaven to give him a Visit: How GOD sent for him, and spoke with him: With many Fables of the Sun, Moon, and Stars. That at the Day of Judgement there shall be three sounds to prepare to it, which must last fifty thousand years. A Paradise, which consists in Coeundi & Comedendi voluptate, & pecorinis Hominibus scriptum, bestialis beatitudo. They pray five times a day with their Faces towards the South, and wash all their Bodies over before and after. They fast a Month together, and must not eat a bit till Sunset: Their Pilgrimages are as far as the River Ganges, where they wash themselves, maintaining they wash away thereby all their sins. Others Travel as far as Mecca, to the Tomb of Mahomet, which they account meritorious and miraculous: Their sins being thereby forgiven, and they anointed Saints ever after: whence many, at their return, put out their eyes, that they may never behold vanity more; and some by't out their tongues. Their long Prayers, Stoning of the Devil, their eating a Camel at Grand Cairo, in their way to Mahomet's Tomb, their running till they sweat; and innumerable other foolish Ceremonies they have, which if they observe not to a tittle, they think they shall be damned.  

Superstitions of the Church of Rome, and other Christians.  But, to come nearer home, I may safely, I think, and without injury say, all the principal Devils in Hell are employed for the subversion, and destruction of Christians; Those several Oppositions, Temptations, Batteries, Heresies, Schisms, that in all Ages he hath fomented, is a clear evidence of his being most busy among us of the true Church. They began in the very primitive, and Apostolic times; many Heretics, and Anti-christs' were even then abroad, and so have ever since continued. In St. Augustine's time there were fourscore and eleven Heresies. In which number we may rank our Pseudo-Christians, who have now overrun most part of Christendom. And since their Leader proclaimed himself Pontifex Maximus, Usurping power over Kings, and preposterously setting Aaron above Moses, to establish their own power, greatness, sovereignty, and to enrich themselves, have introduced a multitude of humane Traditions, and Fopperies; As Purgatory, Limbus Patrum, Infantum, and a great deal of such Geography in the Subterranean terra incognita, Mass, Praying to, and adoration of Saints (whereas, whoever is to be prayed to aught to be Omnipotent to do for all, Omnipresent to hear all, and Omniscient to know all; which no Saint, or any but God himself is, or can be) Fast, Bulls, Indulgencies, for 40000 years to come; Processions at certain times, Images, Shrines, Relics, Confessions, Penance, Satisfactions, Blind Obediences, Vows, Pilgrimages, with Innumerable Orders of Priests, Friars, Mendicants, Franciscans, Carthusians, etc. Monks, Anchorites, Jesuits, etc. with a multitude of such subtleties, and gross absurdities; So that Scripture must be concealed, and prohibited the Vulgars' reading, or perusing, eclipsing the glorious splendour of the Gospel by their Superstitions, whereby indeed Legends are introduced, and Religion abolished. So that he that shall but observe their profane Rites, and foolish Customs, How Superstitiously kept, how strictly observed by the People, even before God's Commandments, keeping them in Ignorance, Blindness, and such Obedience, as they are brought to that servile strictness, as they dare not, on the pain of Damnation, break the least Ceremony, Tradition, or Edict. They will sooner kill a Man, than eat a bit of flesh in Lent without a Dispensation; kill a King, if told 'tis meritorious, and made believe he shall not only be pardoned here, but go immediately to Heaven, be Canonised, and the like; with their Rabble of Romish Deities, for all Countries, Professions, Offices, Diseases, and Persons: St. George, for England; St. Andrew, for Scotland; St. Patrick, for Ireland; St. Dionysius, or Denis, for France; St. Jago, for Spain; St. Luke, for Painters; Gregory, for Students; Cosmus, and Damian, for Philosophers; Crispin, for Shoemakers; Katherine, for Spinners. Anthony, for Pigs; Gallus, for Geese; Wenceslans, for Sheep; Pelagius, for Oxen; Sebastian, for the Plague; Valentine, for the Falling-sickness; Petronella, for Agues; Apollonia, for the Toothache. The Virgin Mary, for Male, and Female, all places, Offices, persons, and Conditions, for both Sea, and Land; an Universal Goddess she is.  
Whosoever shall but observe these things, with their divers Adorations, Exorcisms, and ridiculous Injunctions, will absolutely conclude them altogether as vain as those Superstitions of the Pagans, Jews, and Mahometans, if not worse; or at least, they are the same in other Names, Circumstances, and Ceremonies.  

The Superstitions and Frenzies of some in our own Bosoms.  On the other extreme, we have a mad, giddy Company of Precisians, Schismatics, and Heretics, even in our own bosoms, that through too much blind Zeal against Popery, Do demolish all. These will admit of no Ceremonies at all; no Cross in Baptism, no kneeling at the Communion, but stand; or, as some of them that account themselves in the first order of Saints, sit irreverently on their breech, and take the Cup of the New Testament, as they do their Morning's Draught; They will have no Fasting-days, no Church-music; Organs are Popery; and Anthems, though never so well composed, They prefer the idle stuff of Sternhold, and Hopkins, who have indeed, with their pitiful Verse and Rhymes, murdered the Psalms. No Bishops, nor their Courts; no Church-government, unless by Lay-Elders as ignorant as themselves: But, for the peace of Zion, and glory of GOD, rail against all our Church-Discipline as Popery; and for the Zeal of the cause, run into open Rebellion, and Sacrilege, as we know, by too woeful Experience. They will hardly, some of them, tolerate our University Degrees, or Universities themselves. All Humane Learning is the Language of the Beast; Degrees, Titles of Rome; Caps, Hoods, Tippets, Gowns, Surplesses, Lawn sleeves, etc. Things indifferent in themselves, and merely for Ornament, Distinction, and Decency, they hate them, cry out against them, they are of the Whore of Babylon, the Relics of Popery, and he that wears them, hath, undoubtedly, a Pope in his Belly. They will approve of nought but what they invent themselves; They make matter of Conscience of them, and will rather forsake their Live than subscribe to them. They will admit of no Holidays, or honest Recreations; as Hawking, Hunting, Cards, Tables, because some have abused them. No Churches, no Bells, some of them, because Papists use them. No Interpretation of Scripture; no councils, or comments of the Fathers, but such as their own fantastical spirits, and idle brains dictate, and suggest. By which spirits, being misled, more prodigious Paradoxes are vented, than by Papists themselves.  
Some pretend to prophesy, secret Revelations, will be of the privy-council with GOD himself, and know all his secrets. A company of giddy, quarter-brained heads; they will take upon them to divine how many shall be saved, and who damned in the Town; Interpret the Revelation, Daniel, and Ezekiels Visions, and apply those hidden Mysteries to private Persons, times, places, as their own private spirit, and shallow wit Informs them. They will tell you exactly, in their Enthusiasm, when the World shall be at an end; what year, nay, to the very day too. Some, in imitation of Christ, will fast forty days. Some call GOD, and his Attributes, in question: And some of them so far gone with their madness, and Revelations, that they are absolute Bedlams, and out of their wits, making themselves to be God, Christ, the Holy-Ghost, Elias, Moses, and what not? Of these Men, I may conclude, in general, that however they may seem to be discreet in other matters, and discourse well, Laesam habent Imaginationem; in this their madness and folly break out impetuously, and have far more need of Physic, than many a man that keeps his Bed. They are mad, and therefore have more need of a Cure, than such as are in Bedlam; They must be blooded, and purged with Hellebore.  
I can't better  them, than thus; they are generally possessed with madness, folly, pride, insolency, arrogancy, singularity, peevishness, obstinacy, impudence, scorn, and contempt of all other Sects, persuasions, and Opinions, or that dissent from their Interpretations, and Conjectures. They are only wise, only Learned in the Truth; All damned but they, and their followers; And yet they torture the Scripture, and turn it like a nose of Wax to their own ends, and purposes; Always learning, and yet never come to the knowledge of the Truth. And yet so wilful, and besotted, say what you will say, 'tis all one, they care not, they will have their way, though all the World contradict them: Like vertiginous people, they think all goes round and irregular, when indeed the error is in their own brains. They generally affect Novelties, and prefer Falsehood before Truth; and that which their folly and rashness has once produced, with pride afterwards, frowardness, and contumacy, they maintain as long as they live, against all Reason, or Sense.  
In a word, this is common to all Superstition, there is nothing so bad and absurd, ridiculous, impossible, incredible, which they will not believe, observe, and diligently perform as much as in them lies. Nothing so monstrous to conceive, or intolerable to put in practice, so cruel to suffer, which they will not willingly undertake: So powerful a thing is Superstition.  
Nothing, I say, is so unbecoming a Gentleman as Superstition, whose Master is the people; and in all Superstition, therefore, wise men follow Fools: Besides, in itself, its odious and deformed, as well as stupid and sottish, by how much the more it resembles Religion.  

How a Gentleman may be sure to make choice of the true Religion.  Since every Religion, Sect, and Opinion (as was said) is as confidently believed, and maintained by the professors thereof, as the only true one; It is the part of a Gentleman, especially being instructed in good Learning, to examine all with impartiality, looking on his own with the same indifferency, as if he had never been therein instructed, that he may find out the truth of the Christian Faith, and the main Articles of it; the Being, and existence of a GOD, and the consequent Doctrines of Natural Divinity; and then the Truth and Authority of the Holy writ. And thus a Man shall be able indeed to give an account of his Faith. What can be more unseemly, than to hear a Gentleman have no more to say for his Belief, than a Peasant, a Mahometan, a Jew, or Pagan; that he was so taught, and all the Nation, and therefore he is of that belief?  
Which that he may the clearer do, he must consider, first, the Testimony, the Foundation on which Christianity is built, viz. Jesus Christ; That he was sent from GOD the Father, to manifest his will and counsel unto us. The truth of which when he hath cleared, the belief thereof will be Rational to him. Now, this Testimony of Christ, the Author, & Finisher of our faith, is given by no less than GOD himself; who though he be Omnipotent, 
s Omnipotentia excludit omnes defectus, qui sunt Impotentiae, seu posse mori, Peccare, etc. Thomas Aquinas, 2. Quest. 25. Art 34.  yet cannot lie, being Truth itself in the abstract. His very existence than may be as well doubted as his Testimony. And you have heard already the irrationality of Atheism, in our proof of a Deity; and that even among the Heathen a Deity has ever been acknowledged, as also that their gods were true.  

The Testimony God gives of Christ.  He was promised to Adam, when fallen, long before his coming; The Seed of the Woman shall break the Serpents Head. And his Testimony of him, when sent, was at his Baptism, and on the Mount, with Peter, James, and John; This is my beloved Son, in whom I am well pleased; hear him. And a little before his Death, I have glorified it, and will glorify it again. Likewise, by the Star at his Birth, which the very Heathen confessed portended the descent of some God for the Salvation of Mankind. Also by many Miracles wrought both by Christ and the Apostles, and other ways, as well as by an Audible Voice. As, at his Death, By Eclipsing the Sun at the time of the Full Moon, contrary to the course of Nature; so that many Astronomers in other parts of the World admired the strangeness thereof, as a violence done to Nature; whence Dionysius the Areopagite, thus exclaimed; Aut Deus Naturae patitur, aut Mundi machina Dissolvitur. The Veil of the Temple was rend, which the Superstitious Jews so adored. And the saints dead Bodies arose, and went into the Holy City, and were seen by many. Which things were so notoriously known, that multitudes were Converted, saying, Of a Truth, this was the son of God. And lastly, He himself did not only Rise, but was taken up into Heaven, both body and soul, before their eyes.  
So that the Question will be now, whether there be any credit to be given to the scriptures, that give such ample testimony of Christ from GOD, or whether they are his revealed word, more than other Writings. Touching which I shall wholly lay aside those Arguments, from their Majestickness, and sometimes plainness of stile; Their subject on which they treat, or the power and influence they have on men's Consciences, as Idle, frivolous, not sufficiently evincing them to be Divine Oracles, or to proceed from the Holy Spirit: since our Consciences easily consent to what our belief is prepossessed with in our Infancies. Besides, if this be all, a Turk may plead as much for the Koran, in every respect, as we 
Whether the Old & New Testaments be the Word of God.  can for the Bible. Neither doth the sealing the Truth thereof by the blood of Martyrs signify any thing in this particular, since we daily see, Jews, Turks, Pagans, Heretics, Sects of all sorts, Venners gang, though in open Rebellion, and before that, the Regicides, die as resolutely, courageously, with as much seeming assurance of their salvation, as the best Martyr of them all, in the affirmation and justification of their own belief and Deceits.  
We must therefore endeavour to ground the Truth and Authority of Holy writ on more sure and sound Foundations. Which I shall here, at this time, a little attempt; notwithstanding the uncharitable censures of ignorant, angry, and narrow-witted Zelots; accounting me, in Discourses of this Nature, an Atheist, or at least one that contemns, or hath but little regard for, or to the Scripture; And all because I have still endeavoured to bring them to a Rational ground of their Faith. For although some things in Religion be beyond Reason, yet it is not against Reason, and most may be made out by Reason. If this were not so, our belief would be very Implicit. I shall therefore endeavour to make it plain, that the Books of the Old and New Testaments are the Word of God, and that upon the pure account of Reason only: For to go about to prove any such thing to an Atheist, or Pagan, by the Scripture, or any Argument deduced thence, is (when he believes no such thing) to be ridiculous, and to prove a thing to be so, as Women do, because it is so, and compel another man's Reason too suddenly.  
This, I hope, no Pagan, or Atheist will deny, that there is as much reason to believe the History of the Old and New Testament, as any other, since there is the same Reason; first, to believe the Tradition of the Old and New Testaments, as the Tradition of any other. i e. That there was such a Man as Moses, that wrote of the Creation, of the Patriarches, of God's Judgements on the Egyptians, of his delivering the Israelites from the servitude of Pharaoh, and leading them through the Wilderness. And after him, a Joshua, who was their Captain and General in their possessing the Land of Canaan. And so the Judges, Kings, and Prophets, etc. that did such and such Acts. A Matthew, Mark, Luke, and a John, that wrote such things as they saw, and knew in their own times to be true, of one Jesus of Nazareth. I say, we have as much reason to believe the Tradition of these Histories, as any other Histories: Or, as that there was an Homer, that wrote Illiads; a Virgil, his Georgics; an Ovid, his Metamorphosis; A Plato, an Aristotle; and the rest of the Philosophers, or their Works.  
Secondly, it's as Rational to believe, that those Books of the Old and New Testament were written by the same Men as are their reputed Authors; as to believe Plutarch's, Tacitus', Tully's, and Caesar's works were theirs.  
Thirdly, that all that was delivered in the Old Testament, in Christ's time, was true; appears by his frequent quoting of, and referring to it in his Discourse, and Disputes. Besides, if it had been corrupted, he would, no doubt, have taxed them with it, as well as for their Teaching for Doctrines the Traditions of Men. And that 'tis the same we now have, and the Jews at this day acknowledge; and that 'twas never corrupted, is evident from the multitude of Copies distributed after the first and second Captivities, to every Synagogue, where they were dispersed, in which they read every Sabbath-day. Now, how it should be possible for Men, in almost all Nations, and at different times, to combine together in corrupting the Book of God, on design, let a prudent Man judge. But we find they do all agree; which they could never do, if any, and not all of them, should have been corrupted. And, that they should altogether designedly, or casually, be corrupted, when there appears no solid reason for such a contrivance, seems more than improbable. To which add, if they were corrupted, 'twould have been in those places especially which speak, and Prophesy of Christ, and against them. Besides, if they were corrupted, they should have corrupted the Septuagint Translation, which was extant in Egypt three hundred years before Christ, to make them agree. Again, if we observe it, we shall find more harmony between the Writers of the Divine Oracles, (though distant in time) than among any other Writers whatsoever. Lastly, that the Old Testament, which we acknowledge, is the same the Jews now receive, and always did, may easily appear, by comparing our Copies and Translations with the Originals among them in all Nations: Nor can it be thought that the Learned in all places, times, and of contrary Religions, Jews, Papists, Protestants, etc. should combine to deceive the giddy, and more unknowing sort of people in the World.  
Fourthly, because they wrote nothing but what was done in their own times, and known generally to all, who might have contradicted their Writings; especially the Scribes and Pharisees, who under the Gospel were their Persecutors; and would, assuredly, have condemned them, had they been false, or liable to exception. Nay, and Josephus, though a Jew, yet an unbeliever in Christ 
* Antiq. Judaic. Lib. 18. Cap. 4.  testifies, that at that time, there was a Man (if he might call him a Man) whose name was Jesus, that did raise the dead, Cure Diseases, and do many Miracles; and being accused by the chief of the people, was Condemned, and Crucified by Pilate, and the third day appeared to them again alive, as it was predicted of him by the Prophets. Moses, and the Prophets; Matthew, Mark, Luke, John, Peter, James, Paul, and Judas, have been continually reputed, and generally from Age to Age, down to these our times, confessed by all, to be the Penmen of those Books that bear their Names. Nay, this is acknowledged by the very Jews, Pagans, and even by Julian the Apostate. And therefore there is not only the same Reason to believe them as any other writings; but as great Reason, if not greater, that their Writings are true; since what they wrote was only the passages or actions of their own times done by themselves or others; which were easy to be known, being, most of them, done in public, and they either Eye, or Ear-witnesses, or both, of all passages: So that they had the greatest opportunities in the World for detecting the Truth, and consequently, best able to declare it. Besides, the Penmen throughout the Bible were either Kings, Rulers, men of Honour, and high esteem among the People; and therefore would not attest lies, to expose themselves to the contradiction, and scorn of the World, or Vulgar: As Moses, Joshua, Samuel, David, Solomon, Nehemiah, Ezra, etc. Or Prophets, Isaiah, Jeremiah, Daniel, Ezekiel, etc. Or Apostles, or Disciples, Men of Integrity, Piety, and Fidelity, that could purchase nothing by that they delivered, if untrue; nay, for attesting those very truths, they incurred Imprisonment, Banishment, Persecution, Poverty, and all kind of misery; Wand'ring up and down in Sheepskins, and Goatskins, being destitute, afflicted, tormented, etc. They suffered for their profession of the Truth more than any Men did. Besides, they and their Doctrine was owned more especially by GOD himself, in giving them the Spirit of Prophecy, the Inspiration of the Holy-Ghost; so that though illiterate, they could speak all Languages, the power of working Miracles, Casting out of Devils, Curing of Diseases by even their very shadows, which was more than Christ in the flesh did; and which the Magicians, and Conjurers of those times could never do, though zealously attempted; and therefore we have greater reason to believe their Writings, and them, than any other whatsoever. For none can be so impious, or irrational, as to think GOD would countenance, and give testimony to Impostures, and juggling tricks; and especially such as pretend to teach and lead Men into the way of Salvation. This were (to speak with Reverence) to make GOD accessary to the entrapping of men's Souls, and the deceiving the whole Christian World.  
A Gentleman having thus laid a Foundation of his Faith in the Being and Existence of a GOD: In his testimony of Christ, the Object, Author, and Finisher of our Faith; the truth and Authority of the Old and New Testament: and compared the profession is made in the Church of England, with the vain Fopperies, Superstitions, and Innovations of the Church of Rome; and the uncharitableness to be found among them, and all Sectaries, Schismatics, fanatics, and Heretics, who condemn to Hell all that are not in their way; accounting all without their pale, damned: The irrationality of the Mahometans, and the absurd stupidity of the Pagan-gods, and Worships, The fantastical follies, & whimsies of the Jews: I say, these things being compared, and the former Foundation laid and rooted in the intellects of a Gentleman, he may not only soon resolve himself into a Religion, but be satisfied which is the true one.  
I shall therefore add no more in this matter, but come to the next qualification of a Gentleman, and a part of Education, before premised, viz.    

PART II. Travel.  
IN the next place, Travel (being first well grounded in Religion) will be requisite to experience, and accomplish a Gentleman, especially if he have the Language, and other good parts; if not, he ought to take one that hath, and has been abroad before, that he may be informed of the Customs, and Humours of the People, and with what Company to associate; otherwise a Man may be sooner injured, than benefited: And without a competent Judgement, Ingenuity, Reason, and good Nature, ruined; or at least, return as empty as he went.  
Let him, in every Town, City, and place he comes, acquaint himself with the most Learned, Eminent, and in Repute, Experienced, and sober Men; whereby he may not only learn good, but avoid much evil, Debauchery, Quarrels, and most other inconveniencies; especially with Ambassadors, at least when they have Audience, if possible; with their Universities, Libraries, Buildings, Revenues, Colleges, Churches, Monuments, Monasteries, Government of the State and place Civil; their Courts of Judicature, when they plead, judge, and determine Causes; as also Ecclesiastical, and their Courts; and, if in the Metropolis, the King's Court itself, or Chief Governors: The Situation of places, Prospects, Rivers, and all Ornaments, Ports, Havens, Ships, Fortifications, Training, Tilts, and Tournaments, Treasuries, Magazines, and Armouries, Castles, Forts, Ruins, and Antiquities; Coins, Measures, Habits, Customs, Feast, Weddings, Funerals, Public Shows, Wardrobes, Public Masques, Comedies, Plays, Interludes, and Triumphs; especially such as are frequented by the better sort; and with every thing else that is worth the noting: And keep an account in writing, of every day's Observation, wherever he goes. So shall he in a little time be greatly improved, and make the best advantage of his Travels; which that he may the better do, he ought to observe these Rules, viz. To avoid Idle Expenses, Vain Ostentation; and Regulate his Discourse, and Carriage.  

SECT. I. Of Expenses.  
A Gentleman, of any Man, aught to be most wary and prudent in this matter; not only lest he should by his Extravagancy expose himself to the derision, and scorn of the Vulgar; but also to avoid the imputation of folly, when so, as well as by being too penurious when there is just occasion. If the occasion therefore, when weighed, be more ponderous than the Money, let it go; but part not with your Gold for dross; yet manage it so, as rather to shun the occasion, than seem to sneak from it basely for love of thy Money. Since Money then is to be spent, see that thou spend it to thy Honour, and Reputation.  
Amasis, King of Egypt, made a Law (which was also established in Athens, by Solon) that there should be an Annual inspection into every Man's get, and expenses; and if the latter was found to exceed the former, on a rational account, so as he must needs be adjudged to take some indirect courses to supply his expenses, he should be put to death. According to the former, therefore, the latter aught to be limited; for a Man shall be found but able to bring both ends together, that makes his expenses amount but to half his Incomes: what shall he do then whose Revenues are uncertain? It doth certainly concern him to be more than ordinarily saving, and prudent, so it be not imputed to baseness; since he that thinks to lay up at the years end, must reduce his layings out to the third part of his come in. If a Gentleman therefore will keep within compass, and avoid the many cheats of Servants, he must have an insight, nay, a diligent eye into his own Estate; which is no disgrace unto him, nor to the best Man living. He will find it a greater, to want at last, what he is daily defrauded of.  
I would not be mistaken here, as if I pleaded for getting immoderately Riches; or in the least countenanced covetousness, which is worse than Prodigality; but to show how a Gentleman should, like himself, walk prudently between both, and keep the golden mean. 
Of Riches, the true value of them.  For Riches, in themselves, are not of so great worth as we make them; neither is great Riches and Possessions of real use, excepting only so much as we make use of for the making our own Lives comfortable, and others by our charitable benevolence. All the rest do us no pleasure; that is, Really: they may please the eye, and idle fancy of a Coxcomb, but that's all, I say, unless employed to our own, or others good: He may be the keeper of them, yet not enjoy them; like an Ass, that carries Gold, yet eats but Hay. Besides, they are but momentary, but like the Sea, unstable; they flow in for a while, and perhaps become very full, when, on a sudden, there is as great an Ebb, and they run to another. They have wings, and fly away; but if they will stay, they don't make a Man really better, or more happy: Nay, they are rather an hindrance to all good Virtue and Piety, as well as an Inlet to all evil; as I have largely showed elsewhere. Pluto, the god of Hell (as the Poets feign) is likewise the god of Riches; which shows, that Riches sent from the Devil, i. e. ill gotten; by Racking of Tenants, oppressing the poor, etc. or Riches got by going to the Devil (as many a one, to leave their Heir Rich, dies a wretch) must needs (in all probability) be ill spent: Let that content thee that has been gotten justly, thou canst leave contentedly, canst use soberly, and distribute cheerfully, and honestly, in the time of thy Life, and Health: For that other, on thy sick, or Deathbed, seems rather to be a cheat, than Charity; in as much as 'tis more a Distribution of another's Goods, than thine own.   

SECT. II. Of Vainglory, and Ostentation.  
MUch might be said (did I affect prolixity) of this pleasing humour of Vain-Ostentation and glory; the Amabilis Insania, this sweet frenzy, whispering Air, and most delectable passion, which ravisheth our Souls, and lulls our Senses and Reasons asleep. There is therefore nothing more unbecoming a Gentleman, nor nothing he should with more caution avoid; for it sets so sweetly on him as he scarce ever perceiveth, or is sensible of his Malady. And there's the madness; he commonly loves him that does him most harm. A Man may better resist Lust, Anger, Covetousness, Fear, Sorrow, or any other passion, 
u Quem non gala vicit, Philautia superavit.  than this itching, and insinuating evil. For the Fame he aims at hurries him beyond all Reason, Patience, and Moderation; attributing to his own wit and management every successful Action that he has but the least hand in. As the shallowest Waters, and emptiest Casks make the greatest noise; so these kind of Fellows make the greatest bustle in the World.  
To be vainly Ostentative, then, is greatly to be abominated, and shunned by a Gentleman. But yet we must not here mistake; for in some cases 'tis of great use, nay, and is great Discretion. As in all Noble, and High undertake, the hope of glory and praise adds life to the Enterprise, and many times, success as well as perpetuity of Name. Wherefore writ we, Etiam mediis in morbis, to the wasting of our Healths, but for Fame? And therefore we set our 
x Qui de contemnenda gloria libros scribunt, & nomen Inscribunt.  Names to our Books. Scire tuum nihil est, nisi te scire hoc sciat alter. And, in Learning, were it not for this, Fame's wings would be clipped. A little Vanity, and Opinion, therefore may be allowed, especially in such Natures whose Bark is so ballasted with solidity, and Reason, as Fame's breath can't over-set it. A Natural Magnanimity is acceptable, and grateful, putting a good decorum on such men's Actions as know how to manage it. In all Callings it may be allowed; 'tis Ingeniorum Cos, the whetstone of Wit and Valour. There's a modest ambition, as Themistocles was roused by the glory of Miltiades; And Achilles' Trophies excited Alexander. 'Tis a sluggish humour, not to emulate or sue at all, to withdraw, neglect a man's self, refrain from such places, Honours, Offices, through sloth, niggardlyness, fear, bashfulness, or otherwise; to which by his Birth, Place, Fortunes, Education, etc. he is called, apt, fit, and well able to undergo. For Humility, and self-denial itself, may be Acts of Ostentation. Yet Fame, in many respects is to be avoided, since she congregates, for the most part, with her Trumpet, more Enemies than Friends. If it be immoderate, 'tis a Plague, and an unsufferable torment.  
Her two Daughters are, Levity of mind, Immoderate Joy and Pride; not excluding those other concomitant vices; Bragging, Hypocrisy, Peevishness, and Curiosity. All which proceed from ourselves; we are active Causes, from an overweening conceit we have of our good parts, own worth, (which indeed is no worth) our bounty, Favour, Grace, Valour, Strength, Wealth, Patience, Meekness, Beauty, Gentility, Prudence, Knowledge, Wit, Science, Art, Learning, our Excellent gifts, and Fortunes; For which, Narcissus-like, we admire, flatter, and applaud ourselves, and think all the World esteem so of us; which how unbecoming a Gentleman, the most Rural may judge. And the greater caution is to be had of a Man's Actions and carriage to avoid them, by how much they are apt, insensibly, to invade us, in the best of our undertake. Wherefore I shall add no more here, since somewhat will be said in the subsequent Section, as to the other particulars.   

SECT. III. Discourse and Carriage.  
REason it is, a Gentleman, of all Men, should demean himself well, and most exemplary, which is no easy matter, in this wicked Age wherein we live; unless he be of a passing good Nature, i. e. have an inclination to Virtue, and an Habit; which is indeed goodness itself, and the chief of all other Virtues. Such an one must be courteous, and civil to all Men; as well Strangers as Friends, and Relations; pitiful to, and of all in affliction; and misery; easy to forgive, and pass by injuries; and grateful for as well small as great favours, gifts, and obligations. Hereby shall all manner of Vice be shunned, and Virtue daily increase. Carriage, then, as it comprehendeth as well Discourse, as the outward behaviour, is, and must be either to a Man's Superiors, Equals, Inferiors, Relations, Strangers, Friends, or Enemies; or to Himself.  

SUBSECT. I. To Superiors.  
AMong Superiors, Kings and Princes are most to be Honoured; especially thy own, to whom thou owest Obedience, Allegiance, and all that thou hast, or art; We must needs be subject, not only for wrath, but Conscience sake. 'Tis the Ordinance of God; and whosoever resisteth, shall receive to himself Damnation. Take Solomon's advice, To Fear the Lord, and the King, and meddle not with them that are given to change. For Rebellion is as the sin of Witchcraft; and nothing so unseemly as to see any Man to pretend to Gentility, and Honour, and yet resist the fountain of both; no pretence whatsoever can justify such an Action.  
Let thy speech to him be (whether he be a Man of parts or no) with that due Reverence his Dignity requireth, and so thy Behaviour; avoiding all unseasonable Discourses and Jests, it being no less hazardous to be too bold with such as are so far above thee, then that of the Flies playing with the Candle.  
For other Superiors, the Honour and respect their place and Quality requireth of thee, thou art likewise to give them. Yet keep thy distance so, as thou mayst be rather beloved, than slighted; and seem to walk rather humbly, than sneakingly. Court especially such as are most likely to do you a kindness, without casting more obligations on them than what are inevitable: For great persons Love rather such whom they have obliged, than such as have obliged them; for they love not equal retributions by such as are not their Equals; and so excite rather Shame or envy than love in them to their inferiors. Although Impudence, Confidence, and Boldness be no Virtues, yet the least of these will beggar them all: The Italians have therefore a Proverb, that speaks thus much in English: the World was made for the Presumptuous.  
If a Favourite to a Prince, neither write, nor speak his faults, nor, many times, what thou knowest of him to be true; especially if revealed unto thee as a secret; lest by its coming to his ears thou be'st ruined unawares; for such men are more dangerous to be meddled with, than Monarches themselves. King's being above all envy, or punishment; but Favourites knowing they stand in a slippery place (as it is always about the Throne) creates not only a jealousy of all that can divulge their miscarriages, but puts into them contrivances of mischief against all such, if not final destruction. 'Tis not safe therefore to be privy at all to their secrets. And whatever thou dost, avoid all strife with thy Superiors; putting thy hand to what is dangerous, and not justifiable; and making any great Man's Interest thine own, who has lavished his Estate. Neither be persuaded by them to forfeit thy Allegiance to thy King on any pretence whatsoever; which can't be without forfeiting a good Conscience towards God, and, in most likelihood, thy Soul to the Devil. Be not therefore so fickle-pated, to desire changes in State; but satisfy thyself with this, That Government is the care of Providence, not thine. If we rightly consider the condition of Kings, we need not envy them; they deserving rather our pity, being, at the best, but miserable; having but few things to acquire, or aim at, and many things to dread, and afflict them. But, since we have hinted at this before, it shall suffice.   

SUBSECT. II. To Equals.  
MY advice is, thou follow these few admonitions. Make no comparisons. Find no faults. Meddle not with other men's matters. Admire not thyself. Be not Opinionative. Neither arrogate, nor derogate. Be not proud, nor popular. Neither flatter, lie, nor dissemble. Be constant. Keep thy word and promise punctually, though but in slight, and small matters; so shalt thou be believed in greater. Keep thine own Counsel as to thy intentions and secrets. Be respective to thine Equals, but not Familiar. Insult not. Cast not off an old Friend. Accuse not man. Praise none rashly. Give no man cause of offence. Lay no wagers. Mend in thyself what thou seest amiss in others. Take time by the forelock. Be temperate in these four things; Lingua, Loculis, Oculis, and Poculis. Watch thine Eye. Moderate thy Tongue, and thy Expenses. Hear much, but speak little. Give no ear to Tale-bearers. Be patiented, meek, merciful, and grateful. Be not fond of fair words. Maintain Friendship. Do good to all. Frquent good company. Admonish thy Friend in secret, and commend him openly. Be not too curious. Make not a Fool of thyself to make others merry. Avoid contentious disputes; but if thou canst not avoid them, keep within moderation, and charge not farther than thou canst make a safe, and honourable retreat; and in some Controversies 'twere not amiss to resolve thy Arguments into Questions, ever remembering to keep a reserve within thyself, that thou dost not discover all thy knowledge, that on just occasion thou mayst deliver rather more, than less than was expected, which will make thee the more Respected. 'Tis good also, sometimes to dissemble thy knowledge in what thou art known, or thought to know; whereby thou shalt be judged, another time, to know what perhaps thou knewest not. Avoid conceitedness in either thy carriage, words, or looks; seem not better, greater, or wiser than thou art; lest thou be'st rendered less than thou shouldest be. How ridiculous is it in a Gentleman, to seem to carry all with a grave Hum, Nod, or hard word; which, perhaps, he himself understands as little as they that hear him? And in Discourse, to take that for granted, which he cannot prove; or barely on the account of his Quality, to venture at what he knows he understands not, and yet would fain persuade his Auditors he understands much more than he says? These are pitiful evasions, and become none but shallow-witted Gentlemen. 
* Yet many times, with the Vulgar, the Duil, Hard-skulled Man is taken to be grave, when indeed 'tis rather his Constitution. 'Tis more strange therefore to se● such not grave than grave. But true Ingenuity and Wit is ever mixed with some madness, or what the Vulgar account Levity.  As also that other, which many are guilty of, viz. When they are at a stand, or loss, colour over the matter with a nicety, or some distinction; and so, while they proclaim their ignorance, yet would have it taken for profound knowledge. As also those other pitiful shifts, of either denying all to conclude the Argument; or slighting all as impertinent or nice.  
To speak pertinently to the thing in hand, and agreeable to the Person with whom thou dealest, is better than Eloquence: avoid therefore the flashy, frothy desire of advancing thy wit, and ability of holding an Argument; but choose rather a solid Judgement in discerning Truth. In Discourse 'tis good to be general, and not tied to certain particulars, and forms, which argueth a great emptiness, and when discovered, is most ridiculous; ever remembering to allow others also time to speak, and reply. Be not Dogmatical in thy Discourse; argue rather to be Instructed, than be obstinate in thy Opinion: and, if possible, reduce the show to demonstration, which will be more persuasive than an hundred Syllogistical gingling Arguments; whereby thy Reason, rather than Wit, will be seen. In Seconding another, add somewhat of thine own: And in granting thy Antagonists assertion, do it with some distinction. If Discourse be by thee designed to edify thyself, 'tis better do it by Questions, than Positions; provided, thou suit them to the skill of the Person thou inquirest of; for so shalt thou engage him not only to speak, but to delight himself therein, and thou shalt receive Instruction: For he that abounds in Questioning, shall, at lengrh, abound in Learning. 'Tis convenient, however, in all Discourse, to mingle it with variety. 'Tis most Noble, and Creditable, to begin, and be the occasion of the Discourse; and then to moderate, and pass to somewhat else; and so thou wilt be the Ringleader.  
In all Discourse avoid Jests, and Jeers, which however much taken up of late, nothing more unbecoming a Gentleman; it being an effect of Levity, and a flashy wit. Besides, as it makes Men afraid of a lash from thy Tongue, so mayst thou from thence fear a scourge from their Revenge. 'Tis not good therefore to reflect on any one in Discourse, but worse on Kings, or Great Men, or State-Affairs, or any distressed case that deserves thy Commiseration: For Jests in such cases are dangerous as well as injurious. But especially when they are darted against Religion (as I hinted before.)  
To discourse of, or praise a Man's self, is extremely ridiculous; The best way of doing it, and most becoming a Gentleman, is through the sides of another, in commending that virtue which is pretended to by thyself, or that thou thyself art known to be possessor of.  

Of Compliments.  'Tis most sure there's a knack in Compliments, which is of force to imprint real and effectual Passions in such with whom we converse; that is of excellent use, if thou canst be so lucky, as to hit on't. Yet 'tis not good to be too perfect in Compliments, for envy will convert all thereinto, though thou be'st otherwise never so virtuous, and well qualified. However, there's a kind of Necessity to use so much, as may humour the fashion of the times, or the parties with whom thou dealest; in as much as if thou use nothing but downright Honesty, thou hadst need to be of more than ordinary parts, and Estate to rub through the World: whence we so frequently see the Virtuous, and Honest, put by preferments, and ofttimes poor, when time-serving Fellows, though Idiots, are preferred (as I have also noted elsewhere;) wherefore, harbour not such partial, and narrow affections, but fashion thyself according to the Nature of the times wherein thou livest; Live out of thyself, study other men's humours, and observe them, and thou shalt never be unfortunate. But remember that thy own petty ends and envy carry thee not beside thyself; and be so faithful to thyself, as thou be not false to others; be not so narrow-spirited, then, as to be selfish, nor confine thy thoughts to so straight a Prison, if thou wilt shun great Temptations, and abundance of Evils. What will not a self-lover do for his own advantage? Yet, in the end, he becomes the scorn of Fortune, and the reproach of all men. Besides, 'tis a great addition to a Man's Reputation, to have a good behaviour, yet careless, and without affectation, or their Bon-grace is lost; and which is worse, Reputation lessened as to gravity, and solidity: On the other side, wholly to neglect them, is to cause every one to neglect thyself, and not give thee that due respect thou deservest, or expectest. However, they must be sure to be used to Formal, and Ceremonious Constitutions, and Strangers, in point of Civility.  
Lastly, among Equals, Familiarity will increase too soon; and that ofttimes (as the Proverb is) breeds contempt: wherefore, 'tis not amiss, sometimes, to stand at a distance, and not to be too frequently with them, for that will render thee of small price with them, and expose all thy parts and virtues to Contempt.  

Of Honour & Praise.  If thou aimest at Honour, and Praise, 'tis sooner obtained in smaller things than great; forasmuch as the former may be frequently reiterated, the latter acted but seldom. As Honour is obtained by revealing thy Virtue without disadvantage, so Praise is but the reflection of thy Virtue, which represents itself in so many various shapes, as we may justly expect it but a Juggle, and Deceit: Proceeding either of Friendship, and good-wishes, and so it may be rather his Love, than thy merit: or from flattery, and so cannot be confided in; or from malice to excite another's emulation, and envy, and so is dangerous: or from the Vulgar, and so is, for the most part, ever false (as I have often hinted in other Writings) blowing up bubbles, and letting things of weight fall to the ground. For they can reach but to the lowest degree of Virtue●, being astonished at those of the middle degree, and quite blind, and not able to behold the splendour of those of the highest sort. Let thine aim at Honour be for merit, not fame; so shall Envy, that Canker of Honour, be itself consumed. Attempt nothing in which thy failing may prove more to thy disgrace, than the performing of it, to thine Honour. If thou performest any thing well unattempted by any before, or attempted with ill success, though it be trivial, and of no great moment, thou shalt gain more honour than by performing a greater of more weight, Virtue, and difficulty. Rather carry thyself so, as Honour may fall upon thee, than to Court, or pull it on thyself. Temper, if possible, thy behaviour, so as one or other of thy Actions will suit with most humours, and thou wilt do well. That Honour casts the most splendid beams, which is gained by excelling thy competitors in their own way, and beating them at their own Weapon.  

Against Duelling.  And here I think it not amiss to tell thee, I mean not [by Weapon] to exceed him in a Duel. And since, for the most part, this foolish Action, and unlawful practice of Gentlemen arises between Equals, and about punctilioes of Honour, I shall show you it is no Honour, nay, the greatest dishonour a Gentleman can possibly be guilty of, it standing in direct opposition to, 1. Sense, and Reason. 2. Honour, and Reputation. 3. Valour, and Courage. (All which they so much pretend to). And 4. All Morality and Piety.  

The irrationality of Duelling.  First, can any thing be more irrational and senseless, than to see men forfeit their Peace, Pleasure, Habitations, Life, Soul, and all, for a Word, a whimsical punctilio, as they suppose, of Honour? Or to purchase eternal Damnation, for a momentary revenge? or terrors, and guilt of Conscience, for a Humour? Then to see Men, for a lie, invite him that gave it to give them also their Deaths-wound? For an affront, to expose themselves to ruin? And for fear of the reproach of Man, incur the terrors of the Almighty? Then to see Men cast away Repentance, and all hopes, so desperately as they do, who leave themselves no space, nor grace for either? Then to see Men follow so empty a prescript, merely because 'tis the fashion; and not be able to counterpoise their most weighty matters and affairs to suppress it? Than to see Men that are Rational Creatures, yet not make use of so much Reason, as to consider these things?  
Secondly, 'tis a false way of measuring Honour by the Sword on every trivial occasion of a Mistress Health, a word, a slight carriage, and the like fooleries, which are the usual causes of Quarrels; which is indeed the dishonour of a Gentleman, by how much it is his Honour to pass by Offences. 'Tis more Honourable to make Peace, than to add fuel to strife, which may, perhaps, end in Murder. In all public dangers of thy Country, and in the Service of thy Prince be as forward as any; and in such Lawful attempts, quit thyself like a Man, that the World may see thou fearest not Death, nor preferrest Life before thine Honour and Reputation; Thus the declining of a Duel will appear rather to be shunning of Sin and Damnation, than Cowardice; especially, if thy Actions and walkings render thee truly conscientious. Since the Mad, Infamous, Cruel, Irrational, Impious Act of Duelling sets God at defiance; 'Twill be the true Honour, and Reputation everlasting of a Gentleman, to endeavour the extirpation of this idle, wicked, and damnable custom; which renders a Christian Irreligious, and even a Moral Man a Fool. But, if they must contend, and Quarrel, let it be to exceed each other in this Magnanimous, Heroic, and Honourable design.  

Duelling is rather Cowwardize, than Courage, or Valour.  Thirdly, the vain-huffing Valour of the giddy-pated Hector's of our times is most ridiculous, and in effect, the rankest piece of Cowardice, and Fool-hardiness imaginable, under the pretence of Courage, being fuller fraught with a sordid fear, than a prudent caution; and that which they fear is only the breath of a Man's word, which runs them on all hazards, and to fight to decline the aspersion of Cowardice; and yet, if Victor, run away from the avenger of Blood, some Catchpole, who, perhaps, yet is no Gentleman. Is it not the greatest piece than of pusillanimous Cowardice imaginable, or madness; when, notwithstanding, they will encounter the very wrath of God; and, like the Giants, fight against Heaven; and dare rather be damned, than be angered, or Reproached.  

Duelling directly opposite to Morality & Piety.  Fourthly, that which Duelists finely (as they think) or rather foolishly smooth over with the term of satisfaction, is but, in effect, downright malice, or revenge, which is, as it were, a barbarous Execution of Justice. They being thirsters after their Enemy's blood, than which nothing is more Delectable, Delicious, nor desirous to them. Nay, they discover themselves to be indeed downright Murderers; since what they do, is with premeditation, and deliberation. And so are no less, likewise, impious in letting the Sun go down on their wrath; but also Rebellious against the Sacred Dictates of the Almighty. And, if they die in the conflict (as 'tis not impossible they may both) and tumble into a Ditch, their Bed of Honour, with grinning countenances, are they not highly promoted? This Bed of Honour, this grinning Honour; O, how becoming they are a Gentleman!  
In a word, not only Charity is thereby infringed, but all sobriety, meekness, patience, humility, forgiveness of Injuries, gratitude, and all other Virtues; since in this their beastial Rage, & rashness, they will not let their very Friends escape their Sword's point, if there be but the least seeming mistake: As well as Piety, which teacheth us to love our Enemies, & forgive our Brother, not only seven, but seventy times seven times: but they will not bear, much less, forgive one. How would these Huffs learn that lesson then, to turn the other cheek, if smote first on one, when a very word sets them on fire of Hell? Besides that, 'Tis the Honour and Glory of a Man to pass by Offences: Anger resteth in the bosom of a Fool. He that is slow to anger is better than the mighty; and he that Ruleth his Spirit, than he that taketh a City. From the opposing these sacred decrees of Heaven, arise all the Duels on Earth between these Zamzummims, who have enacted clean contrary; pronouncing such to be milksops, and soft gibbos, that resent not an affront so heinously as to dispatch the Offender into the other State. This they decree to be Gallantry; the Spirit of Meekness, Prudence, and Humility Cowardice, or pusillanimity. The ways to avoid a quarrel, you may see beneath in Anger rectified.  

Whether excess of Drinking become a Gentleman.  I cannot omit here one main occasion of this vain Duelling, viz. That beastial Exercise of Drinking; a Recreation too common among those that call themselves Gentlemen, than which nothing is more uncomely to such; forasmuch as this vice unmans' a Man, if it either elevate his speech to an intemperate pitch, as either to commit folly, or to lose his gravity; or, on the other side, if it render him stupid, or sottish, or inflames him into Rage, or Lust, or any wise hebetates his understanding, obfuscates his Reason, or renders him uncapable of serving God in his Calling, or his King, Country, or Neighbour, let the pretence be what it will; which, for the most part, he must needs be guilty of, if he compels another to drink according to his own stint, or humour. Therefore, in all Companies, be thou an Ahasuerian, that none may be compelled to drink more than he is willing, which best becomes a true Gentleman; forasmuch as there is no Reason for thee to compel another to be ruled by thee. These are the ordinary effects of Drinking; and when the Senses and Reason are denubilated, what Vice may it not be an Inlet to, bringing all Diseases, both of Body and Mind, upon the Transgressor's? 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 Repent 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 ways 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, etc. 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 Inferiors.  
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 ourselves. 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 Superiors, dangerous as well as hazardous with Equals; so with Inferiors 'tis 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 advantageous such an one with whom we are angry may be unto us hereafter. Be civil, and affable therefore, to all, carrying thyself 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, 'tis 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 thyself that was not intended towards thee; for so thou wilt not only make a Fool of thyself, but him wise by thy application. If a Servant; persuade, 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 ill example lead not him, nor any of thine Inferiors, 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 Inferiors, if it lie 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 thyself, 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 rendered 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 thyself Rational, it being Fortune's fault, not theirs; they ought rather to be pitied, 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, etc. come either under the Notion of Superiors, Equals, Inferiors, or Friends; and therefore I shall speak only as to the three former.  
Parent's challenge, as their due from us, Love, Obedience, Honour and Reverence, as Instruments, and the Proca●…rtick cause of our Being's; 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 Parent's 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 inhuman 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 Judgement 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 Matched, 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 aught to be well done: 
Of Marriage, and single Life. See more, Division 7.  Especially since thereby he shall either make, or mar his Fortunes; Marriage being usually the impediment to great and Noble Achievements. Better therefore never Marry, than Mary 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 advantageous, 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 of Estate, or necessity of Issue, or whatever else compels thee to marry, Let there be a suitable proportion of Years, Births, Fortunes, Conditions; but make thy choice, chief, for Virtue, than ought else. 
* See more, in Division 7. beneath, in Heroic Love Rectified.  Let not the Splendour of her Beauty (which is so tender a Flower, that the blast of any Sickness shrivels to nothing, A Temptation, if not, ofttimes, a snare to thyself, and others; the greatest folly imaginable) or Gold dazzle the eyes of thy understanding, and so obfuscate thy judgement as to precipitate thee into such a Pitfall. Beauty and Honesty seldom agree; strait Personages have, oft, crooked manners; fair Faces, foul Vices; good Complexions, ill Conditions: Suspitionis plena res est, & Insidiarum. 
y Rablas Hist. Pantag. Lib. 3. Cap. 33.  Coquage, god of Cuckolds, accompanies the Goddess Jealousy; both follow the fairest, by Jupiter's appointment; and they Sacrifice to them together. He that observes not these Rules, must look to Repent it. Non generum, sed malum genium; non nurum, sed Furiam, non vitae comitem, sed litis fomitem Domi habebit. However, Beauty joined with Virtue will prove an excellent foil; yet, if that cannot be, let her be rather comely, than deformed; for, as on the one side, Molestum est possidere quod nemo habere dignetur; so, on the other, Dificile custoditur quod plures amant. Let her be neque Lectissima, neque illiberalis, between both; Nec formosa magis quàm mihi casta placet. However, quod ite●rum moneo, I advise thee, whether she be handsome, or unhandsome, choose her out of good Kindred, well Educated, and Virtuous, not omitting thou look well to the main chance of her Estate; especially if thine be impaired, and in the wane. For, a comfortable Estate is, next to Virtue, the only means to extenuate the innumerable inconveniencies, and miseries of a married Life.  
But when once thy choice is made, thou must treat her with all Love and Civility (yet so as that thy Love do not enervate thy Rule over her, nor that lessen thy Love) Letting her want nothing is requisite to her Quality, but maintain her accordingly; allowing her all the liberty discretion, time, and place will permit; keeping faithful and constant to her Body alone, which thou shouldest cherish as thine own with mildness; Avoiding all strife and contentions, and especially Jealousy, that Devil, that haunts the Houses of most married People: 
Of Jealousy in Marriage.  'Tis a kind of Zeal for Love, or Envy, lest any one should beguile us of what we chief Love. Which equally torments such as have none, as such as have a cause. 'Tis not the thing itself, but the believing it to be so, that galls a Man, or Woman, Tortures his Spirits, and Soul. This is the Vulture that gnawed Prometheus' heart: and is as common with Bachelors as married men. Whence ensue so many Quarrels, Duels, Murders, and Villainies, notwithstanding, 'tis the weakest thing a man can possibly be guilty of, especially a Gentleman. And extremely discommendable, in that it argues he has either an ill Opinion of her, or himself, or Loves her not as he should do; for true Love banishes all mistrust; therefore 'tis clear he Loves not her, but himself; or the good he conceives consists in enjoying her only himself, which he would never fear to lose, did he not judge himself unworthy of it, or account his Wife disloyal. Besides, 'tis the most absurd, ridiculous, and most brutish passion, and sottish, that can be: Since thereby he discredits himself, and his Friends, dishonoureth his Children, disgraceth his Family, proclaimeth his shame, being the Trumpeter of his own misery, by Divulging, Macerating, and grieving himself and others, when the thing itself is not of so great moment, whether true or false, as to wound so deeply. 'Tis the blow that never smarted, if rightly considered: For, if a Man have a Cabinet that every man's Key will open as well as his own, why should he think to keep it private? The more he stirs in it then, the more he aggravates his own misery; for when all is done, it can never be redressed. 'Tis better, in such a case, to be contented, or contemn it; since no one can assuredly say he is no Cuckold, or shall never. In many parts of afric there is not a Maid to be found, after fourteen. In the time of Severus the Emperor, it was so common, that divers Laws for the restraint of this Vice were made; Husband and Cuckold were then synonymas. Nay, it has been the Fortune of many Emperors, Kings, and Princes; David, Agamemnon, Menelaus, Philippus of Greece, Ptolomaeus of Egypt, Lucullsu, Caesar, Pompeius, Augustus, Antonius, Antoninus, etc. wore all Actaeon's Livery. Nay, the most Heroic Spirits could never avoid it; there is no Remedy in such a case, therefore, but patience; better put it up with quietness.  
Children serve to Eternize our Names, and that's all; the poorest way of Immortalising, and common to the base, as well as Noble; to the Peasant as the King; nay, even to bruit Beasts. The Nobler way is, by great Actions, Noble works, and attempts, whereby a Man's Name will be engraven in his merits, and Achievements, so deep, as the teeth of Time can never devour. Whence we see the greatest works have been done by Childless Men.  
'Tis beneath a Gentleman therefore to account the want of Children a punishment, affliction, or misery; since the Risk that's run for them in Marriage is hazardous, yet obligatory. And admitting the Wife be Virtuous, thou art not sure whether he that shall come after thee, and possess thy Inheritance, shall be a Wise Man, or a Fool; Besides, they are certain cares, and uncertain comforts. Many times the Extravagancies and Vices of but one, causes more trouble than will overbalance the pleasure in all the rest. And 'tis, for the most part, seen, the dispositions both of Body and Mind suit more with a Brother, a Kinsman; and, it may be, one farther off in blood, then with the Children; forasmuch as the surer side, at least (if not both) is a stranger to the Family.  
'Tis neither Heresy, nor Imprudence, then, to adopt an Heir to thy mind, though nothing of Kin, equally wise with thyself, or enducd with such Virtues as thou couldst wish thou hadst a Son of. Whence the Italians make little or no difference between Children, and such as are near of Kin; so they be allied and Virtuous, they matter it not.  
But if it be thy Fortune to have Children, thou oughtest, especially, to provide for them, in the first place, good Nurses; the future welfare of their Constitutions and Lives depending thereon, there being the same Virtue and property in the Milk as in the Sperm; as I have formerly showed. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A former Book of mine. Chap. 3. Sect. 3. Sub-sect. 1.  And therefore such an one ought to be chosen, that may correct the Mother's 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 Discoursed 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 thyself 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 thyself 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 foregoing Discourse, to avoid prolixity (which I hate) and tautology, I shall proceed.   

SUBSECT. V To Strangers.  
EVen Strangers, as well as those of a Gentlemans own Country, City, or Town, aught 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 enjoined 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 show of Piety & godliness, yet they have not so much knowledge as to know this is Scripture; but 'tis 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 Judgement 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  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. 'Tis not Company makes Society, since in the midst of it a Man may be in solitude without Love. As the Latin 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 truehearted. 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 Man's Soul, Spirit, and Heart, then to discharge its fullness by communicating his imprisoned thoughts to a Friend, whereby Joys are revived, and increased; Sorrows and Troubles killed, 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 administered; 'Tis Incantationis instar, a Charm; Aestuantis Animi refrigerium; The true Nepenthe of Homer; which was no Indian Plant, but an opportune, and seasonable speech. Altering, and moving a Man more than Circe's Cup, Helena's Boul, Medea's Unction, or Venus' Girdle. As 
z In Plotinus' 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, & Temperate 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, 'tis 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. Show not thy Levity and weakness in forsaking an old Friend, which is very injurious; let not every light offence then provoke thee to such a rash Action; for in losing a true tried Friend, thou losest the greatest Earthly happiness imaginable.  
To our Enemies also, though never so inveterate, is to be performed all actions of humanity, and kindness; we are to forgive them, though they should transgress, not only seven, but seventy times seven times, even as God hath forgiven us. Forasmuch as 'tis the Honour of a Man to pass by Offences; much more is it becoming a Gentleman, than that beastial way of Revenge. 'Tis very easy to say, I forgive him, and yet never forget him, nor his Injury; which is beneath a Gentleman. If thou hast indeed forgiven him, manifest it in all civil Behaviour, and by Obligations, as frequently as opportunity presents. Nay, if need were, to Relieve him with thy Estate to thy Power, And in all other cases that lie in thy way to do him good; which is the greatest Conquest imaginable thou canst have over him; and thereby thou shalt melt him into remorse, and sorrow. Lastly,   

SUBSECT. VII. To Himself.  
DID we but know how, rightly, to behave ourselves to ourselves, 'twere not the least part of our Happiness. And, herein, since our whole Discourse has been for the accomplishing a Gentleman in other Respects in general, which yet somewhat relates hereunto, in many places, I shall conclude it with this, which comes more particularly to the health of his Person; which as Physicians tell us, consists in a Right Regulation of the six non-natural things (as they call them) which are, 1. Aër. 2. Meat and Drink. 3. Sleeping and Waking. 4. Rest and Exercise. 5. Retentions and Evacuations. 6. Passions and perturbations of the mind. Which will comprehend most of what I intent to add on this Subject. Wherefore, as briefly as I may, beginning with  

DIVISION I. Air.  
OF all Earthly felicities that a Gentleman doth, or can enjoy, Health is the chiefest. It being that alone that sweeteneth all other Happinesses unto us. What pleasure is to be taken in Coffers of Silver and Gold, in the Richest Apparel, in the fairest, and stateliest Edifices, in the most delicate Fare, in the pleasantest, and most Ravishing Music; nay, in the most beautiful Wife, or in aught else, without Health? Nothing so precious in this World, nor nothing more desirable nor delectable: for without it all other things are nothing worth. Pleasure's will be but torments whilst they are thought of, since they cannot be enjoyed. All the Gold in Ophir, or the Indies, Diamonds, or other precious stones, are but eyesores, whilst they cannot ease. They nothing avail. Honours, Polite and Turgid Titles, do not suit with a crazy, rotten Carcase, confined to a Bed, 
a Nihil refert utrum agrum in ligneolecto, an in aureo colloces. Senca. Epist. 17.  or imprisoned in the narrow confines of a small Chamber. Beauty flies away with it, and is metamorphosed into Deformity in an instant, and length of days is but a protraction of misery, a lingering, and continual Death without it. In a word, it is that, and that alone, which sweeteneth all things in this Life, and makes them amiable to us. But in the praise of Health, that of Scaliger, Poet 44. is most complete, and full, Come Ariphrone Sicyonii sic exclamat 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Which are rendered by some, thus, in Latin. 
O Sanitas beata,  
O Sanitas amanda,  
O Sanitas colenda,  
Tecum mihi beatè  
Reliquum agitare vitae  
Liceat! mihi perennis  
Comes o adesto vitae!  
Nam quicquid est bonorum,  
Et quicquid est Leporum,  
Et quicquid est Honorum,  
Et quicquid est Amorum,  
Magnis in auri acervis,  
In liberis venustis,  
In principum decore,  
In Conjugum favore,  
Et quicquid est, quod ampli  
Largitur orbis Author,  
Quietis a Labour,  
Gaudiique post dolorem,  
Tecum viget, viretque  
O Sanitas beata,  
Tu ver facis suave  
Fulgere gratiarum:  
Sine te nihil beatam.  

Quas a Calcagino Imitati sunt.  
O Qua nec altera vetustior est coelitum,  
O una cunctis expetita Sanitas.  
Quodcunque reliquum est vitae, utinam  
Agam, & una omnium contubernalis sis mihi;  
Quicunque enim fortunis fruitur, aut liberi,  
Aut est aliter obnoxius voluptiae,  
Te una favente cuncta habet propria:  
Afflant & illum Charites; est media Hiems,  
Rigeat, tamen ver illi flosculos parit.  
absent te sunt cuncta Dura & aspera,  
Nec grata prorsus caetera est faelicitas,  
Quum esse planè desinit faelicitas.   He that's sick, neither heareth, tasteth, or fancieth aright; he enjoys not himself. The sweetest Meats are bitter to him, or at least unsavoury; The most harmonious Music sounds harsh, and doth but disturb him; he delights in nothing as he ought, for nothing eases him. How careful then ought a Gentleman, of all others, to be of preserving and maintaining the Jewel of his Health, without which he being not able to enjoy Friends, Relations, or any thing he hath?  
Wherefore, that he may possess an orthostadian health indeed, and live happily, let him observe this our following Discourse.  
The Air is an Element, without which we cannot live one moment of time; it being continually received into our Bodies by respiration, or pores. So that, as is the Air, such are our Spirits; and as are our Spirits, so likewise are our Humours; and as are our Humours, such are our solid parts. So that, 'tis not only a cause of Life, but Diseases of all sorts, and Death itself. A Gentleman, therefore, should have a special care, if he intent to preserve, and prolong his Life (for the enjoying those many pleasures God and Nature has cast before him) that his House be Situated in a good Air (of the Nature of the Air, both in Substance and Quality, I have 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap 6. Sect. 2. Sub Sect. 2. Memb. 1. Submemb. 1. Division 1. Sub-d●vision 1.  elsewhere showed, in a Book lately published; and how variously it may be altered by the Stars, Seasons of the Year, Winds, Meteors, Zones, Climates, Quarters of the World, Regions, Situation of places, Cities, Towns, Houses, and by the particular Constitution and Nature of the place. Wherefore, I shall not trouble my Reader with a recital of the various alterations they make in us, and the strange effects the Air in every respect hath on us) or build one so, or remove to such an one. Now, to know whether the Air be good, you must know, it's considered either in Relation to itself, or in Relation to the Body receiving it. As, in Relation to itself, a clear, pure, serene Air is to be preferred, in regard our Temperature, and Constitutions, for the most part, follow the temperature thereof. But in Relation to the Body receiving it, its purity signifies nothing; nay, perhaps, it may be very bad; For that's only to be accounted wholesome, and good, that's most proper and convenient for the Constitution, and present condition of him, or her that is to receive it: either to mitigate the Distemper, or correct, altar, or expel the peccant Humour. 
How to choose a Doctor of Physic.  In which if thou art not able to direct thyself, make use, before it be too late, of some Doctor, worthily so called, and graduated, not a nominal one only, or ignorant intruding Practitioner, for they will but cheat you of your money, and fool away your Health, if not your Life. Avoid, if possible, such as are so fawning, and, to outward appearance, plausible to their Patients, so as rather than displease them, they, many times, neglect the right administration of a Cure. As also, on the other side, such as tie themselves so strictly up to the Rules of the method of Cure, as they suspect not sufficiently the event, or wholly neglect the condition and constitution of the Patient; one that is in a mean between these, is best. Let him, if possible, be near thee; or keep him with thee when sick, especially in acute Distempers, which many times change to quite another thing, then, perhaps, they were but an hour before; and so, the Medicine, Pro re Nata, aught to be also changed; which at a distance, your Physician can never be able with certainty to advise in any case almost whatsoever. As for such as are in Health, let them not be too curious in their choice of Air; for, by their frequent imagining this or that Air best for them, and fearing, and contemning that they live in, they deject, and prejudice Nature, and frequently opinionate themselves into some ugly Distemper or other which they most feared. Nothing better, when all's done, than change of Air for a Man's Health; and who has more opportunity, leisure, and ability, than a Gentleman? I shall therefore proceed to the next.   

DIVISION II. Meat and Drink.  
COuld a Gentleman but rightly behave himself to himself in this particular, how famous would he be? In how much more Honour, Reputation, Reverence, and Love of all would he live, than he usually lives in now through his Riot, and Excess in Eating and Drinking? They are the Introducers of all Diseases. And therefore, since, for the most part, there is nothing in which we more frequently err, being chief guided rather by our sensual appetites, than Reason, verifying that old saying, Plures crapula, quàm gladius: And since nothing more altars our Constitutions, both in Relation to their Quality, and Quantity, a Gentleman ought to have the greater care he be well advised by his Physician how he may safely use the 
* For that which is generally, and in itself wholesome, may not be so to thee particularly.  former, and refrain the latter. An insatiable paunch is a pernicious sink, and the fountain of all Diseases, both of Body and Mind. It subverts, and perverts the good temperature of the Body; stifles, and hebetates the wits; suffocates Nature, it being thereby rendered uncapable of depascing the aliment throughly; whence ensue crudities, and the seeds of all Diseases, and most frequently pains in the Bowels, Eructations, Loathe, Vomiting, Oppilations of the Liver and Spleen, putrid Fevers, Stone, Gout, Consumptions, and all manner of weaknesses, Cachexia, Plethora, Bradiopepsia, Cacochymia, Wind, Decrepidness, and indeed, what not? And sometimes sudden Death, arising out of the Repugnancy of gross Humours corrupting. For as the Fire is extinguished by too much fuel, so is likewise our Natural heat by immoderate eating. It must needs then, not only be unbecoming a Gentleman to Epicurise, but be his Ruin.  
To exceed in Drinking (which now adays, though very erroneously, is accounted the chief, if not the only distinguishing mark of a Gentleman) is abundantly worse. Subverting the good Temperature of their Bodies by their Intemperance, as also immerging their Understandings, and Reasons. So that if they be witty in any thing, 'tis ad gulam, to please the Palate, or cast a bald jeer or jest on him they pretend the greatest Friendship to; the which if they second with a loud laugh, 'tis the best syllogism and piece of Philosophy they have; making themselves indeed Beasts, while they retain only the shapes of Men. For, while in a Drunken humour, what evil are they not prone to? 'Tis the Inlet of Quarrels, Murders, Rapines, Fornication, Adultery, nay, Incest too. A destroyer of Health, Estate, and Soul, and all: nay, what Vice indeed can a Drunkard be free of?  
A simple Diet is best to preserve Health, observing withal such things as are beneficial to thee, and such as are hurtful. And, there being no measure for any Man's stomach, let this be thy gage, (since 'tis impossible to prescribe the just quantity for every person; some being contented with less, others not satisfied with more, and so much as will keep me in health, will, perhaps, destroy thine) to rise with an appetite. Eat not till thou hast an appetite; and then, eat not till thou hast none: But so much as Nature may Digest amidst the greatest employments, so shalt thou find the Body and Spirits more lightsome. But, if thou findest thy wit's hebitate●…, thy Fancy and Reason obfuscated, thine Appetite satiated, thy Body lassated and ingravated, thy Senses nauseated, thy Stomach infartiated with acid and flatulent eructations, and thy Head with Catarrhs, etc. 'Tis certain thou hast exceeded the bounds of moderation and temperance, which is exceedingly unbecoming a Gentleman. The same may be said of Drink, and worse. But because I have more at large exploded it in another place, and given Rules for the Regulation of these Enormities, I shall here add no more, but come to   

DIVISION III. Sleeping and Waking.  
THese interchangeably once in twenty four hours take their course, or turns: So that irregularity in either of them is extremely prejudicial. Too much sleep hurts the sensitive faculties, renders the Body stegnotick, Hebitates the Head, and infartiates the Brain with many fumes. That sleep may be accounted immoderate which is continued beyond the concoction of the aliment, for thereby Distribution is impedited; Unde pravitas Corporis, & excrementorum provectus. Long and tedious sleeps engender many emplastic humours apt to septifie in the Veins, and Brain especially. It also Resolves, refrigerateth, and stupifies the Nerves, dulls the Spirits and Senses, causes defluxions and Rheums, and extinguisheth natural heat. Likewise, if it be unseasonable; as after Bleeding, a Purge or Vomit before wrought off, on an empty stomach, immediately after eating, or in the Daytime; 'tis exceeding hurtful to health.  
On the other side, inordinate waking is as bad; for, as the Senses are composed by sleep, so by waking they are kept ever employed; and the Spirits being moved from within to the external Organs, for performing the Animal Actions, are by immoderate watch consumed and dissipated, the whole body dried, especially the Brain, and sometimes thereby corrupted, Choler increased, the humours adusted, natural heat destroyed, and the whole Man rendered squalid.  
A Gentleman should therefore, in these, take great care he exceed not, if he tender his health: and lay aside that mad sitting up whole Nights. For, though strength of Nature, while Young, may not presently be sensible of these Extravagancies, yet as age comes on, they will be sad remembrancers. And, since it cannot be very delightful, and for the most part, done only in a frolic, or in some mad humour, which I have heard many Repent of next day; I shall hasten to   

DIVISION iv Rest and Exercise.  
OF any the preceding non-naturals there is hardly one a Gentleman should be more circumspect in, than this of Rest and Exercise; nothing being more pernicious to the Soul than Idleness. 'Tis one of the seven deadly Sins, odious to God, and all good Men; eating the Mind and Soul as Rust doth Iron; the Devil's Cushion it is, and the Nurse of all manner of Vice; neither is there any thing more destructive to the Body; for it weakens it, extinguisheth Natural heat, hinders concoction and evacuation, causes oppilations, and fills the Body full of gross, corrupt, excrementitious Humours; and is the Procatartick cause of all manner of Infirmities. For, as a standing Pool corrupts, and breeds putrefaction, so doth our Body and Humours, being idle. And yet idleness is become the badge, as it were, or distinguishing mark of Gentility, to be one of no Calling, not to Labour; for that's derogatory to their Birth; they make Vacation their Vocation. To be mere Spectators, Drones, to have no necessary employment in their Generation, to spend their days in Hawking, Hunting, Drinking, Ranting, etc. which are the sole exercises almost of many of our Gentry, in which they are too immoderate. They know not how to spend their time (sports excepted) what to do else, or otherwise how to bestow themselves. They do all by Ministers and Servants, thinking it beneath them to look after their own business, till, many times, their Servants undo them, or at least, every themselves. Every Man hath some Calling, and 'tis not unbecoming a Gentleman. But they are all for pastimes; 'tis most, if not all their study: All their wit and inventions tend to this alone, to pass away their time in impertinencies, as if they were born, some of them, to no other end.  
Opposite to this is Exercise, Labour, Diligence; which if in excess, on the other hand, or unseasonably used, are as pernicious and destructive. A Gentleman, though never so great, has business enough, and labour too, if he rightly consider. Besides, exercises I am sure they will have, good or bad, whatever comes on't. Therefore I shall show how they are to be used, and which are the best. Violent Exercise and weariness consumes the Spirits, substantial parts of the Body, and such humours as Nature would otherwise have concocted; diversely affect both the Body and Mind, hindering Digestion, sometimes breaks the Vessels, and frequently extravasateth the blood, causing Inflammations in the external parts, and skin environing the Ribs, whence come Pleurisies: And, the blood thus irritated, if it remain still in the Veins, excites putrid Fevers, and many other Maladies. Exercise at unseasonable times, as on a full stomach, is as bad: For it corrupts the Aliment in the stomach, and carries the Chyle crude and indigested into the veins; which there putrifying, destroys the health, and confounds the Animal Spirits. Likewise before evacuation by stool, that the body be cleansed from its Excrements 'tis unfitting. For when the Body is hot, and the pores open, their faeculencies are apt to be mixed with, and transported to, the good humours, and other parts. Neither is it to be used before concoction be, at least, almost perfected. For the heat being thereby evoked, concoction must needs be impedited, ill humours accumulated, and divers infirmities engendered.  
A Gentleman is not only to observe the right using of exercise; But that he choose and use only those that are good: most of their exercise is to eat, drink, lie down to sleep, and rise up to play; they think 'tis well, many of them, if they can but Hawk, Hunt, Ride an Horse, play at Cards and Dice, Swagger, Drink, Drab, and take Tobacco with a grace; Sing, Dance, wear their  in Fashion, Court and please the Ladies, talk great fustian, Insult, Scorn, Strut, contemn and vilify others, perhaps, their betters, and use a little mimical apish Compliment above the ordinary custom; they think themselves complete, accomplished, and well qualified Gentlemen. These are most of their employments. This their greatest commendation. I am not against these Recreations, if rightly used; however,  
A Gentleman's Recreations are of two sorts; either within, or without doors; to refresh his spirits, entertain a Friend, exhilarate the mind; to aleriate time, tedious otherwise in those long solitary Winter Nights, by certain games; the best of which may be abused, and are too often, by some that call themselves Gentlemen; so that many are undone by it, and their Posterity beggared, being led thereunto merely for filthy Lucre; whence also arise cozening, wrangling, swearing, drinking, lying, loss of time, no good in the end, and, frequently, Ruin. For when once they have gotten an habit of Gaming; they can hardly leave it.  

Exercises within doors.  Among Recreations and Exercises within doors, are Cards, Dice, Tables, which many narrow-witted People too severely explode; in themselves they are honest and harmless recreations; the abuse of them must not deny the use of them: they may as well forbidden the use of Wine, because some have been inebriated therewith; or conclude the use of Women sinful, because some have been clapped by them. Chess is also a good innocent Game, as well as ingenious, and best becoming a Gentleman of all the rest, if not abused, especially such as have wavering minds; provided, it be moderately used, as a diversion to entertain the time, a Friend, put off heavy, melancholy, or idle thoughts, and the like harmless, innocent ends, which all were first invented for: Not to spend all their Life in gaming, playing, and fooling away their time, as too many do. This is very unseemly in a Gentleman. Some men's whole delight, as well as Recreation, is To take Tobacco, Drink all Day long, and Night too, in a Tavern, to discourse of impertinencies, and that tend to no Edification; to Jest, Sing and Roar: This is a most sordid Life for a Gentleman. Billiards and Truke are harmless, and may be used as a Diversion, now and then. Music, especially Vocal, as well as Instrumental, Dancing, Fencing, do well become a Gentleman's private Exercises. For Health, Galen commends Ludum parvae pilae, to play at Ball; Tennis is more becoming a Gentleman, for a Game or two, but more may prove too violent; it exerciseth every part of the Body, and is very good, so that he sweat not too much.  

Study commended.  But the Noblest exercise of the mind within doors, and most befitting a Person of Quality, is Study, sometimes one, and sometimes another, for Diversion, were not amiss. Which are most commendable, and becoming a Gentleman, you have been taught before. 
* Chap. 1. Memb. 1. Part 1.   
And, as I hinted there; A few good Books is better than a Library, and a main part of Learning. I shall here contract his Study into these few Books following; in which he may indeed read all that is requisite, and of Substance.  
Next to the SACRED WRIT, The Saint and Martyr of GREAT BRITAIN, King CHARLES the First, His ΕΙΚΩΝ ΒΑΣΙΛΙΚΗ; Hooker his Ecclesiastical Polity; Dr. Hackwel his Apology for the Providence of God in the Government of the World; Bishop Andrews, and Bishop sanderson's Sermons; Dr. Hammond's Works. Dr. Stillingfleet's Origines Sacrae, and defence of Archbishop Laud against Fisher, and the Bishop himself; The Honourable Mr. Boyl his Style of the Scriptures, and Ball's Catechise. Our KING JAMES His Works. The Lord Veralam, Viscount St. Alban, his Works, especially his Advancement of Learning, and his Novum Organum. The Great Boyl his Experimental Natural Philosophy, and the rest of his Works. The wonderful Cartesius' Philosophy. The worthy Sr. Kenhelm Digby his Nature of Bodies. And that Prodigious Philosopher of our Age, Doctor Henry More of Cambridge, his whole Works. Dr. Brown his Religio Medici, and Vulgar Errors; Dr. William Harvey, de Circulatione Sanguinis; Dr. Charleton his Physiologia, against Atheism, etc. Dr. Willis, de Fermentatione; Cot his Genesis of the World; Mr. Hook his Micrography; and the rest of our New Experiments; Mr. Glanvill his Scepsis Scientifica. Tully's Works, and Erasmus'. Euclid his Elements, Copernicus, Galileus, and Gassendus. Sir Walter Raleigh his History of the World; Ortelius, Mercator, and Hondius, Helyns Geography, Camden his Britannia, Caesar's Commentaries, Plutarch's Lives, Josephus, and Philo Judaeus; Cornelius Tacitus, the Turks History, and Sandys his Travels, Sr. Richard Baker his Chronicle; with the Continuation of Mr. Phillips. The French, Spanish, Germane Histories, and the Histories of all other Nations. especially Spotswood, Lord Bishop of Saint Andrews, his History of Scotland; Homer, Horace, Virgil, Ovid, Buchanan the Scot, not inferior to any Poet. And among ourselves, old Sr. Jeffery Chaucer, Ben. Johnson, Shakespeare, Spencer, Beaumond and Fletcher, Dryden, and what other Plays from time to time you find best Penned; And for a Diversion, you may read Hudebras, and Don Quixot, and Quevedo for prose; As also for General Readins, Burton's Melancholy, and our Famous Selden his works. Or, if thou wilt study thy own frame of Body, thou mayest read Galen, Laurentius, Bartholinus Filius, Riolanus, Spigelius, Vestlingius, our Doctor Glisson de Hepate, Dr. Wharton de Glandulis, and Dr. Willis de Cerebro, with our Latter Dutchmen. As for Books of Physic, I willingly omit to mention which are the chief of them, lest I should enlighten Quacks, and Empirics, and bold Intruders into the practice of that Noble Study; the Nation swarming too much already with such Vermin.  
Or study some Art, or practise Brachygraphy, that requires much attention. Or, let him Demonstrate a Proportion in one of the five last Books of Euclid; Extract a Square Root; Or study Algebra, than which nothing is more pleasant, so bewitching and ravishing, so easy withal, and full of delight: whence, Ex ungue Leonem, he may define by his thumb alone the Magnitude of Hercules, or the true Dimensions of the great Colossus, which contained 1080000 weight of brass. By this Art he may contemplate the variation of the Twenty three Letters, which may be so infinitely varied, that the words complicated and deduced thence will not be contained within the compass of the Firmament. Ten words may be varied 40320. divers ways. By this Art he may examine how many Men may stand one by another in the whole Superficies of the Earth; some say 148456800000000. Assignando singulis passum quadratum. Or, with Archimedes, he may compute, if the whole mass of the Earth were Sandy, how many Sands it might hold; first, knowing how much a small Cube of the bigness of a Mustardseed might contain. Or, for a Diversion, calculate the motion of the Planets, their Magnitudes, Apogaeums, Perigaeums, Excentricities, Distances from the Earth; The bigness, thickness, compass of the Firmament; each Star, with their Diametres and Circumferences, by those curious helps of glazes the Telescopes. Or calculate the Spherical Triangles, Square a Circle, etc. Or study the Optics, Geometry, but chief the Mathematics, or such like Arts and Instruments, and Mechanical Inventions. As, to make divers Cranes and Pulleys, by which one Man shall draw more, than a thousand without them: Lift up, and remove great Weights. To make Diving Boats. A Chariot to move without Horses. To fly in the Air, walk in the Water; Mills to move of themselves, and such Thaumaturgical works. To Represent solid Bodies by Cylinders and Concaves; Make a perpetual motion; An inextinguishable light, or Ernestus Burgravius his Lamp to be made of Man's blood, which Chemically prepared forty days, and afterwards kept in a Glass, shall show, he says, all the Accidents of this Life; 
c Si Lampas hic clarus, tunc homo Hilaris & sanus Corpore & Animo; si nebulosus & depressus, m●le afficitur, & sic pro statu hominis variatur unde sumptus Sanguis. Cum homine perit & evanescit.  and when the Man dies, it goes out. Or study his Book De mummia, by which he will cure most Diseases, and transfer them into Beasts or Plants. Or Bacon's Tract De Retardanda Senectute, to make a Man live three or four hundred Years. Or set up a Laboratory, and turn Spagyrist, make Panaceas, Unguentum Armarum, the Sympathetical Powder, Rare Extracts, Elixirs, Balsams, Spirits, Salts, Essences, etc. What can be so pleasing as the Speculation of these things, or more becoming a Gentleman, for his Recreation and Diversion? But the best study of all is that which concerns his own Salvation. Or let him study his own Heart, than which nothing is more deceitful. Or how to mortify the flesh, resist the Devil with all his Devices, and the temptations of the World. Take an account of every day's omissions, commissions, and failings. Be frequent in Prayer, Meditation, and good works, Charitable deeds, etc. And he shall never complain of want of Time or Employment.  

Exercises without Doors.  Exercises and Recreations which are used abroad, that may befit a Gentleman, and most healthy, are Pilmall, Gauff, these by striking the Ball exercise the whole Man, together with the Walk, and may be used moderately without any excess or violence. Also Riding the great Horse, Running at a Ring, Tilts and Tournaments, are Noble Exercises as well as healthy, and becoming his grandeur. In like manner Balloon, Quintan, Stop-ball, Pitching of a Bar, Casting of a Weight, are healthy and Laudable. So is Archery, by reason of the Walk, and may be now and then used without 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 Actaeon, devoured by his Hounds; that the charges exceed not triple the pleasure. Also Raceing, if he run and gallop not himself out of his Estate, as too many Hare-brained 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, Ninepins, 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, Wrestling, and Football, 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 Gentleman, 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 rendered debil and Consumptive. As I have abundantly showed elsewhere.  
'Twere good to prevent the mischief, there being many sorts of Retentions and Evacuations, by timely consultation with the Physician, which is all I shall say here, since, as I have formerly declared in another Book, 'tis against my Conscience to encourage empirics, and bold Intruders into the practice of Physic, to ruin men's Lives, there being too many of these Vermin already in every Town and Country. I shall therefore hasten to the last thing promised, but first praemize a word  

SUB-DIVISION I. Of Custom.  
OF all things, Custom is one of the strongest (as you have heard) a second Nature, altering our very Constitutions and Temperatures. Wherefore in all these non-naturals somewhat ought to be allowed to Custom, 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 aught rather to teach us to enure ourselves to what is laudable and good, than evil, since it is so powerful in its self, and so difficult to be altered: so on the other side, we are not suddenly, to break off a Custom, though pernicious. For nothing is more destructive to men's 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, etc. 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 Ruin. But of this I have elsewhere 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, 'tis requisite to know that there are divers passions whereby we are, or may, nay, must be, notwithstanding the idle boasts of the Stoics, 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. Jealousy. 15. Security. 16. Despair. 17. Irresolution. 18. Courage. 19 Cowardice. 20. Emulation. 21. Affright. 22. Remorse. 23. Joy. 24. Sorrow, Grief, or Sadness. 25. Distaste. 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 particularise: 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 ways, and on as many occasions, terrify our minds, and shake our Souls, corrupt our Spirits, Humours, and Ferments, to the destruction of our healths and Lives; wherefore I'll 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 show 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 than 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 joined 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 surprise 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 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 ourselves: 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 praised, or blamed; esteemed, or condemned. And thus we become Masters of ourselves when we have the free disposing of our Wills, and so become truly Generous and Magnanimous, as that we may set ourselves 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 Inferior to those of far greater Estate, Honour, Knowledge, Wit, etc. So on the other side, he doth not esteem himself much above his Inferiors. 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 inferior 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 showed beneath. 
d In Passions Rectified.  He that esteems himself for aught 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 chief of flattery; whence Men become proud, ofttimes, 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 vicious 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 Jealousy. 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 depressed: 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, etc. 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, etc. 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, impressed in his Brain, or applied 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 sufficiency, are most apt to admire. And none but ignorant, stupid, Blockheaded Dolts are free from this passion.   

SUB-DIVISION II. 2, 3. Love, and Hatred.  
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 join in Will to the objects that seem good and convenient for us, which occasioneth Love: That is, so to join in Will, as to make a man's 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 from objects represented to be hurtful or evil.  
In Love, the motions of the Blood and Spirits (if not joined with Desire, Joy, or Sadness, etc. 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 mixed 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 joined 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 chime getting into the Heart, and becoming a more convenient Alimony than ordinary to maintain heat there, the principle of Life, occasion the Soul to join 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, Stomach, and Entrails, 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 Chime, 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 entering; and move to those which might repel this juice to the entrails and the stomach, or sometimes to cause the Stomach 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 Love's Glory. The Avaricious, 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 always the same, and alike; for it admits of Degrees: as, when we esteem an object of Love less than we esteem ourselves, it may be termed only an Affection, when we value it equal to ourselves, 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 itself, for which we have only a desire mixed with other particular passions. As, Ambition, Avarice, etc. 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 joined.  
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 handsome, 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 Horror.  If it be judged by our external Senses, we term it Handsome 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 '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 joining things that are truly good to us, we are thereby rendered more perfect. Neither can it then be in excess; the most that can be, does but join us so absolutely to those good things that we distinguish between the Love we have to them, and ourselves, which cannot be evil. Nay, Love is so good, that were we unbodyed, 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 '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 shunned 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, etc. '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 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 furnished 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, Horror, 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 Liking is (notwithstanding Horror be its contrary, and the Desire after good, and avoiding evil, be from the same motion) extremely different from that which ariseth from Horror. 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. Horror 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 horror 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.  
Liking, 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 Liking, 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 ourselves as defective, & to desire the Person of the other Sex to be united to us to make us complete; 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, called Love, occasioned by Liking.  
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, Jealousy, Assurance, Security, and Despair.  it excites Hope; if little or small, Doubting, or Fear; whereof Jealousy 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 accomplished, 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 ourselves several Reasons pro and con, some make it easy, whence Hope; the other difficult, whence Fear.  
Hope is a Disposition of the Soul, persuading her what is desired shall be accomplished, through a peculiar motion of the Spirits mixed with those of Joy and Desire.  
As Fear is another disposition, persuading it shall not be accomplished.  
Jealousy is a kind of fear of losing some good we desire to keep to ourselves, proceeding rather from the value we set on the thing, than Reason; which causes us not only to examine the least occasion of suspicion; but to conclude them forcible Arguments too: and relates only to suspicions, 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 suspicion, 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 man's self (as it does not always) there may be many doubtings touching the Election of means. 
Irresolution, Courage, Boldness, Emulation, Cowardice, 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 Cowardice; 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 ofttimes is; but if it continue longer than it ought, thereby slipping the time of Action, it may prove as pernicious.  
Courage is, ofttimes, 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. 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, joined with hope, or assurance of success. Emulation, as I said, is also a sort of it, but in another sense; 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 sense 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.  
Cowardice 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 advantageous to the Body. For, by hindering 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 Cowardice, as Boldness is of Courage. The chief cause is Surprise; 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 join 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 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 herself; 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 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 joined 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 tied 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 straightened 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 Stomach and Entrails to the Liver, are open, unless it be joined with Hatred, and that closes them. On the other side, in Joy, all the Nerves in the Spleen, Liver, Stomach, 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 subtlety and equality to form and fortify the Impressions of the Brain, which dispense lively and quiet thoughts to the Soul: And therefore is a Passion conducing much to Health, rendering the Colour and aspect of the Countenance livelier, brisker, and more Vermilion, which we call Blushing. For by opening the sluices of the Heart, the blood is made, thereby, to flow quicker in all the Veins, become hotter, and more subtle. 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 surprisals augment the Action that obstructs the Heart.  

Change of Colour, or Blushing, Gesture of the Visage, and Eyes, Tremors, Languish, 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, Languish, 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 joined 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, '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  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 hindering 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, ofttimes, redder than 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 avoid some present Infamy; for, therein the blood coming from interior parts to the Heart, is transmitted through the Arteries to the Face, where, by a moderate sadness 'tis fixed, and hindered 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.  mixed 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 joined 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 otherways by reason of the largeness of the optic 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 befalls the eye by any stroke, dust, etc.) and so become Tears. Or, by Sadness; which cooling the blood, contracts the pores of the eyes, and consequently, diminishes the Vapours; but being joined 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 Windpipe impetuously. 
The cause of Scrieches, Cries, 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 joined 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 Windpipe; 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, than 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 chief to proceed from Joy, and yet is rather from Sadness; In that, in the greatest Joys the Lungs are so  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 joined therewith: And therefore, 'tis very obvious, extraordinary Joy never produces Laughter. Now, the surprise of Admiration joined 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 rarefies 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 subtle, 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, '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 surprised 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 groans and shrieks, which are accompanied by Weep.  
Another effect of these passions, you have heard, is Tremble. They are 
Of Tremble.  rather an effect of Sadness and Fear, which by thickening 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 duly shut, and so the motion of the Member is impedited. 
Tremble 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. 'Tis also, frequently, the effect of Love, joined 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 employed to represent the Image thereof to her; whereby all the motions of the Glance are stopped 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 employed 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 surprise, 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 ways, but chief 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, ties 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 mixed 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-natured, or have much hatred against him. When the evil comes unexpectedly, being surprised 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 another's 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 mixed with Hatred, and a Passion that is not always vicious. For, I may Lawfully Envy the Liberal distribution of the goods of Fortune on unworthy, Illiterate, and base Fellows, that no ways 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 achieved. Wherefore, Envy not thus qualified, is no ways 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, Lies, Slanders, and several other ways, 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 ourselves, then to the pitied, 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 ways 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, pernicious, and envious Spirits, want Pity; or such as are fraught with an universal hatred, and destitute of love. For, 'tis chief 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 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, slur, or affront of another, in Body, Name, Quality, or otherways; or to the profanation of Religion and goodness.  

Of Satisfaction.  Satisfaction proceeds of some good which we have done ourselves, 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 aught anew, or have done any thing we think good, there is a foolish sort of Joy, the cause depending only on ourselves, and not on the real goodness of the thing. And when it is not just, or the thing vicious, 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 Country, 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, Murdering of Kings, Rebellion, Usurpation, Betraying Cities, nay, their own Country; Ruining of Families, and whole Nations too; and all, because they are not of their Brainsick 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.  'Tis the most grievous and tormenting of all Passions, in that the cause arises from ourselves, yet serves to this good end, to incite us to do better for the future. It argues a weak Spirit, when an Action is repent 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 , and Gratitude, with tgeir Causes.  As Satisfaction is from some good that we have done ourselves; so,  proceeds from good that has been done by others; for, whether it concern us, or no, it causeth a goodwill 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 stirred 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 goodwill, and includes all that it doth; and this to boot, that 'tis grounded on an Action we are sensible of, and desirous to requite.  may, also, in that 'tis exercised towards any that does good, though it concern not ourselves, 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 hindrance to humane Society; and therefore mostly to be abominated by a Gentleman.  
Indignation is opposite to goodwill; 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, 'tis joined 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 always vicious; but Envy can hardly be otherwise. 'Tis also frequently accompanied with Admiration; as, when things fall out contrary to expectation, it surprises us with Admiration. And, many times joined 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 '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 repel things hurtful, and be Revenged. In some, it causeth Paleness, and Tremble; 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 ofttimes sorrow and pity, through self-love, that there can be no other Revenge, occasions Weeping. 
Whence Paleness in Anger, as also Tremble, 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 Tremble; 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, ofttimes, 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 surprises 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 surprise 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 always much blood and heat in their hearts; and the aversion that surprises 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 Peasant: 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 achievements 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. '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 than we are eating it, and afterwards distasteful.  

Of Sorrow, and Light-Heartedness.  Sorrow is also a kind of Sadness, that has a peculiar bitterness, being ever joined 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 show, 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 than if he governed, or conquered the macrocosm. Alexander, that subdued the World, was himself a slave to his own Passions, and Lusts. Hic Labour, 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 overswaying 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 Man's self, from the thoughts and Imaginations wherewith they are usually joined (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 ways 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 thyself 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, Cowardice, and Fear Rectified.  As, for instance, the Remedy against Irresolution and Remorse, is, to accustom thyself to frame certain, and determinate Judgements of all things that Represent themselves; and conceive thou dost always thy Duty, when thou dost what thou conceivest best, though it may be thou hast conceived amiss. As that of Cowardice is Remedied by augmenting Hope, and Desire. And Fear, by using premeditation so as to prepare thyself 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 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 Ruin, which breaks itself 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 provoked. 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 Man's Honour. Patience and Humility are likewise good to suppress it. Resist the first Assaults, or occasions of it. Consider what a madness 'tis, how it robs a Man of Reason, and leaves him naked to be laughed at by every Coxcomb, and troubles a Man's 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 joined with contempt, ofttimes, with self-love, are the causes of Anger, they must be counterpoysed with Wisdom. Curiosity, then, must be avoided; for he that will have every thing neat and to a punctilio, 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, applied, and aggravated, may often cause Anger; So the worst Actions and Words of our greatest Enemies cannot move us, if we move not ourselves. As the great conceit we have of ourselves makes us think none should touch us; So a meek Spirit would keep any injury from fastening on us. As a Gentleman's Anger against his Superiors, is arrogancy, madness, and folly; against his Equals, an hazard: So against his Inferiors, '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 thyself. By making him wise by thy application, thou makest thyself a Fool. If from a Wise Man, rather distrust thy own Judgement; From a good man, believe not thou art injured; From a Servant, persuade, 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, couldst thou but think seriously how advantageous such an one with whom thou art Angry may be unto thee hereafter. For, to begin strife is more easy, than to appease it. As Offences are better Redeemed by merit, than requited with wrath; so clemency, and pardon, ofttimes, converts an Enemy into a perfect Friend. Since the Quarrel ceaseth, then, when Anger is but on one side, let's requite good for evil: for he that is patiented 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 Inferior: He must impute it rather to indiscretion, sottishness, want of breeding, etc. 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, aught to have the motion of their Passions more remiss, and temperate, inasmuch as their Actions are of greatest importance, and, consequently, their faults hardliest repaired, 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 overrule 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 Reason's 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 tire 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 denied 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 fortify an ill, may also fortify 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 surprise 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 surprise. For they attributing it to themselves, they presently admire, and esteem themselves, as they judge the accident advantageous 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 prise 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 may be Rectified (as was said) and how to attain it, has been showed before. For, by how much a Man's 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 otherways can never be without an Universal Knowledge.  

Heroic Love Rectified.  Love, which is a desire bred of liking, 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 ofttimes requites him with contempt. A Gentleman, therefore, ought greatly to beware of this vanity, which frequently loses itself too, as well as wisdom and wealth; for if it check once with business, 'tis ten to one if it shipwreck thee not on the flats of Poverty. If a strict Guard be not kept, it will surprise a Man in spite of great business, Spirit, or parts; The most Heroic, 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 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 public meetings, where thou shalt see variety, and so perhaps not only loathe the first choice, but, at last, be indifferent for all. As Paris lost Aenones by seeing Helena, and Cresseida Troillus by conversing with Diomedes: 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; etc.  
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 awe; or a Judicious Friend; Sine magistro Discitur, vix sine magistro Deseritur. 'Tis learned of itself, but hardly left without a Tutor. 'tis fit therefore, in this hare-brained burning Lust, or Heroic 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 Poison, 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 Mary 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, etc.  
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 thine eyes, perhaps, but is she so in another's? Is it not an error in thy Judgement? Perhaps, if thou viewest her near, or in a Morning, she would appear more ugly than a Beast. Si diligenter consideres, quid poe ●os, & nares, & ceteros Corporis meatus egreditur, vilius sterquilinium nunquam vidisti. But admit she be the Mirror of her Sex, as thou fond conceitest, a matchless Piece, a Phoenix, like Venus herself 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 thyself, 'tis but Earth thou lovest. A mere excrement (as some will) that vexeth thee. Take her Skin from her Face, or see her open, and thou wouldst loathe her. That Beauty thou so much admirest is but a superficial skin and bones, Nerves, Blood, etc. 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, Jealousy, Insatiable Lust, etc.  

Against Marriage.  If Women then, in general, be so bad, and Men, many times, worse, what an hazard 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 stuffed with many Miseries, Cares, Fears, Discontents, and Troubles; The Atlantic, 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 Housetop, than with a brawling Wife; or in the Wilderness with Dragons, and Lions. 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 Yoke; and, which is worst, ofttimes an hindrance to all Noble, Good, and Generous Erterprises; and, frequently, a let to Preferment. A Rock on which more are cast away, than saved; and many times, an Hell itself, if the Persons be not Wise, Discreet, and equally yoked. Otherwise, it is, in itself, 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 Bachelor 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 control 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, etc. 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, shows Virginity to be Immortal. A blessed thing in itself; and, as Papists maintain, meritorious.  
I hope I am excusable, if I have been more large on Heroic Love, in this place, knowing those to whom I writ are most addicted to it, and proving, many times, their Ruin.  
The same Rules, for brevity's 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, etc. before treated of. For, this Heroic Love is but Desire occasioned by Liking; as was said; I shall descend, therefore, to the next.  

Hatred Rectified.  Hatred is, many times, both laudable; and advantageous; '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 ourselves 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 ourselves 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 Kinglike. 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 thyself Inferior to him that gave it thee, and this is pusillanimity.  
A courageous insensibility, in this case, & a constant magnanimity, makes a most glorious Conquest, and returns all on his Enemy's 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 thyself above it and him that offered 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 irrational 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 counsel to others, but is not so easily performed. Thou thinkest, ofttimes, 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 thyself, then, with Reason, satisfy thyself, accustom thyself, wean thyself from such fond conceits, vain joys, of this, or any other kind. I'll descend, therefore, to the last, for brevity's sake, viz.  

Sorrow Rectified.  Sorrow, which I have elsewhere 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 thyself, 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 herself, that never stands at a stay. Increasing, or decreasing in Health, Strength, Wealth, and subject to many casualties and misfortunes, as well from ourselves 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 thyself, to think thy misfortunes the greatest. Consider how many thousands want what thou hast. Compare conditions with thy Inferiors, as well as Superiors. Be thankful for what thou hast, & remember thou deservest nothing good at all at God's hand. It may be it would be worse with thee, were'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 'tis for the good of thy Soul. 'Twill put thee in mind of Death and Judgement, and bring thee out of thyself, 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, Suspicion, Trouble, Anger, Emulation, Envy, all Diseases, both of Body and Mind. Damning, indeed, more Souls, than all the Devils in Hell, being the inlet of all manner of Sin and Vice. High-place macerateth a Man with fears of Death, Perils, Degradations, Treasons, Treacheries, etc. '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 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 than 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. Let's defy 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 public good, and their great Honour.  
Art Banished? What then? Patria est ubicunque bene est. That's a Man's Country 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 Banished. 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 rejoice, 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 thyself 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 or a knave? we should rather rejoice for such as Dye well. All things must have an End. Houses, Castles, Cities, Families; Provinces and Kingdoms have but their times of living, only longer than we; they have their times of Flourishing, Decaying, and Periods. How many Cities do 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 Lived 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 Thiefs, and overrun 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 Cities 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 Egypt? 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 mustered 70 Legions in former time, which now the known World will scarce yield. Nay the world itself 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 folly, and great weakness.  
Art Slighted, undervalved, and Contemned? This, I confess, would move some tempers; but, to a stayed, wise Man, 'tis nothing. For he will counterpoise 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 Soldier in the World, methinks, 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 man's mind is stronger than Fortune, and leads him to what side he will. Our Fortunes, Friends, Enjoyments, Wife, Children, Parents, etc. ebb, and flow with our Conceits of them. Please, or displease, as we construe, apprehend, and apply them to ourselves. Thy present State is good, and in some men's 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 lie 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, 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 men's Letters, Favour, Friendship, Affection, etc. For 'tis Opinion and Interest only that carries things in this World. Whence we so often find fools preferred, and wisemen neglected, little regarded, or esteemed. 'Tis as ordinary as can be to see an Impertinent, Illiterate Ass preferred before his betters, because he can put himself forwards, prate, and temporize with every one, and hath the countenance of Friends. 'Twas always 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 always 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. Let's therefore endure, with patience, whatever happens; and through good or bad Report enter into Immortality.  
And thus much shall suffice to be spoken of the Rectifying of the chief Passions. For the rest, in the same manner they may be subdued, which, for brevity's sake, I willingly pretermit. And because, That Immortality, but now named, aught to be the chief aim and care of a Gentleman, I shall conclude with some Considerations of Life and Death.         

CHAP. II. Of Life.  
COncerning our Lives, I must needs say, and so it will appear, if we seriously consider all things, 'tis but a fools Paradise, and the World but a great Bedlam, or a common Prison of Gulls, Cheats, Flatterers. All conditions under the Heavens, from the highest to the lowest, are out of Tune. As in Cebes Table, Omnes errorem bibunt. Before we came into the World we were Intoxicated with errors Cup, and all our Lives long macerated, and direfully cruciated with Anger, Fear, Sorrow, Envy, Discontent, and the rest of those horrid Passions before spoken of. Nay, all our days are sorrow, our Travel grief, and our Heart taketh no rest in the Night, as the wise Man notes. And the Hearts of the Sons of Men are evil, and madness is in their hearts while they live; nay, even the wisest. In the multitude of Wisdom is much grief, and he that increaseth Knowledge, increaseth sorrow. All is sorrow, grief, vanity, and vexation of Spirit, in the World; the Wisest Man, Solomon, will not justify his own Actions. Surely (says he) I am more foolish than any Man, and have not the understanding of a Man in me. Nothing pleased him, he hated his Labour and Life itself. Impudence, Folly, and Fortune, (that care not what they do, or say) shall Rule more in the World, than Virtue or Wisdom, which ofttimes give way; whence honest and wise men are termed Fools. How ordinary is it, for such as cannot, or will not Lie, Dissemble, Shift, Flatter, Temporize, as others do, but are honest, and plaindealing, to be accounted Idiots, Asses, and no better than fools. Again, if the Philosophers that gave Precepts of wisdom to others, Inventors of Arts and Sciences, the seven Wise Men of Greece, be fools, as Lactantius, in his Book of Wisdom, proves them Dizzards, Asses, and Madmen, so full of absurd, and ridiculous tenets, and brainsick positions; that, to his thinking, never any old Woman, or sick Person doted worse; Democritus took all from Leucippus, and left the Inheritance of his folly to Epicurus: He makes no difference between Plato, Xenophon, Aristippus, Aristotle, and the rest, and Beasts, saving that they could speak: If, I say, these men had no more Brains than so many Beetles, what shall we think of the commonalty, and the major part, if not of the whole World? Supputius Traveled all over Europe, to find, and confer with a wise man; but returned, at last, without his Errand. Cardan thinks few men are well in their wits. And Tully concludes every thing to be done foolishly, and unadvisedly. All dote, but not in the same kind, not alike; one is proud, another ambitious, a third envious, a fourth avaricious, a fifth poring ever in a Book, or writing Books, a sixth lascivious, a seventh given to Wine, etc. The whole course of our Life is, indeed, but matter of Laughter; no difference between us and Children; Majora Ludimus, & grandioribus pupis; They play with Babies, and we with greater babbles; 'tis the same thing.  
Charon, in Lucian, was conducted by Mercury to such a place w●ere he might see all the World at once. After he had sufficiently viewed it, Mercury would needs know what he had observed. He told him, he saw a promiscuous multitude, whose Habitations were like Molehills, they like Emmets; and Cities like so many Hives of Bees, and every Bee had a sting, and did nothing but sting one another. Some domineering, like Hornets, greater than the rest; some like filching Wasps, others as Drones. Over their heads hung a confused company of perturbations, anger, fears, sorrows, cares, anxieties, hope, ignorance, jealousy, Envy, avarice, revenge, etc. And innumerable Diseases, which by the hooks of Disorder they were continually pulling on their own Heads. Some were brawling, some fight, riding, running, Sollicitè ambientes, callidè litigantes, for toys and trifles, and such momentary things. Their Towns, and Provinces were factious; Rich against Poor, and Poor against Rich. And so, condemned them all for Fools, Idiots, Asses.  
The meditation of man's Life made Heraclitus Cry and weep continually, to see its Madness: And Democritus, contrariwise, to Laugh at the folly of it. The World altars every day; we change our Language, Habits, Laws, Customs, 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 Thiefs, and yet are the greatest Thiefs themselves. Princes commend a private Life; private Men itch for Honour. Judges give Judgement according to their own advantage; and Juries, as they are bribed; wronging poor Innocents', to please others. Attorneys altar 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 Villainies, Mutinies, Unsatiable Desires, Conspiracies, Dissimulation, hypocrisy, 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, etc. 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 Country. 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 hoard 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 than what we can bear, we should lead contented Lives; and learning to know ourselves, 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 possessed 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! etc. Some for Zeal, some for Fear, some for their own private ends; they credit all, examine nothing, and yet ready to die before they will abjure any of their ways, or toys. Others out of Hypocrisy 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 than true Piety.  
What streams of Blood have been in the World, able to turn Mills! Thousands slain at once; many bloody Battles to make some Prince sport, without any just cause, for vain Titles, Precedency, some Wench, or such like toy; or out of vainglory, malice, revenge, folly, etc. 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 died 870000 Grecians, 670000 Trojans, at the taking of the City: And after were slain 276000. men, Women, and Children, of all sorts. Caesar killed a Million, Mahomet the Second, 300000. At the Siege of Jerusalem 1100000 died with Sword and Famine. At the Battle of Cannae, 70000 Men slain. At the Siege of Ostend, 120000. And in this beastial folly, 'tis very common for the Son to fight against the Father, and Brother against Brother, Christians against Christians. What depopulations of countries', Desolations, Sacking, and Ruinating flourishing Cities, consuming of Treasure, burning of Towns, deflowering of Maids, and Women, perhaps, by those that but just before slew their Husbands; and whatsoever else, misery, mischief, Hell itself, the Devil, Fury, and Rage can invent, to their own Ruin and Destruction; so abominable a thing is War. 'Tis God's 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 remembered 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; 'tis 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 hanged for stealing a Sheep, when, it may be, compelled by necessity, for the preservation of his own, as well as Wives, and children's lives: when as a great man in Office may safely rob the whole Nation, undo thousands, every 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, Idiots, 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 seldom put in Execution, and often altered, misapplied, misinterpreted, as the Judge is made by Friends, Bribes, etc. 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 ways offended, or the string of commodity touched, they presently fall foul; old friendship is turned into enmity, for toys, ofttimes, 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. 'Tis 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 Wisdom. Such shifting, lying, cogging, plotting, counter-plotting, temporising, flattering, cozening, dissembling! that, of necessity, one must highly offend God, if he be conformable to the World: or else he must live in contempt, disgrace, and misery all his Life. What difference between words and deeds, the Tongue and Heart? How common is it for a Scholar to crouch to an illiterate Peasant, for a meals meat? A Scrivener better paid for a Bond, or Bill, than a Student? A Lawyer get more in a day, than a Philosopher in a year? Better rewarded for an hour, than a Scholar for a twelve month's study. If we have any bodily Disease, we send for the Physician; but of the diseases of the mind we take no notice. Lust's torment us on one side; Envy, Anger, Ambition, etc. on the other; we are torn in pieces by our Passions: one in disposition, the other in Habit. But the misery is, we seek for no Cure. Every man thinks with himself, I am well, I am wise, laughs at others; when, indeed, all fools. But, now adays, we have Women Politicians; Children Metaphysitians. Every silly fellow can square a Circle, make perpetual motions, find out the Philosopher's Stone, interpret the Revelation, make new Theoricks, new Logic, new Philosophy, a new Body of Physic, a new System of the World. For one Virtue, notwithstanding, you shall find ten Vices in any individual Person on Earth. A wise man is a great wonder.  
Our Life is but a span, or hand-breadth, as David declares. We are but of yesterday, and know nothing, because our days upon Earth are as a shadow; Swifter than a Post, they fly away, and see no good. Few. Man that's born of a Woman is of few days, and full of trouble; he cometh up like a flower, and is cut down, he fleeth also as a shadow, and continueth not. 
* St. August. Confess. Lib. 10. Cap. 28.  Catena est vita nostra perpetuorum malorum, tentatio super terram, & quis potest molestias, & Difficultates pati? All his days are sorrows, and his Travel grief. Hath he not an appointed time upon Earth? Are not his days all like the days of an Hireling? Nay, his days are as grass, and as a flower of the Field. Surely the People are grass. At the best estate, man is but Vanity, and that every man. The King, as well as the Peasant; The Philosopher, as well as the Dunce; The Noble, as well as the base. The Earth is cursed for his sake, and in sorrow shall he eat of it all his days; it shall bring him out nothing but Thorns and Thistles; and in the sweat of his Face shall he eat bread, till he return unto the ground out of which he was taken, into which again he must be transmuted: and while he remains in the Land of the Living he shall be fraught with all manner of miseries and calamities. Man is full of miseries; miseries of Soul, of Body; while he sleeps, wakes, whatever he doth, or wherever he turns; as St. Bernard well notes. Great travel is Created for all men, and an heavy yoke on the Sons of Adam, from the day that they came out of their Mother's Womb, unto that day they return unto the Mother of all things: namely, their thoughts, and fear of their hearts, and their Imagination of things they wait for, and the day of Death, from him that sitteth on the glorious Throne, to him that sitteth beneath on the Earth; from him that's clothed in blue silk, and weareth a Crown, to him that's clothed in simple Linen: wrath, envy, trouble, and unquietness, and fear of Death, and rigour, and strife; and such things come to both man and Beast; but sevenfold to the ungodly. If the World smile on us, we are thereby ensnared, puffed up, Dat vitam animamque Pecunia. And Prout res nobis fluit, ita et animus se habet; we thereupon forget ourselves, and others. If we are poor and dejected, we rave, take on, lament, repine, and covet wealth. Or, if we can carry ourselves even between these two; yet, to Riches we shall find cares, fears, anxieties, and troubles annexed: To Poverty, disgrace, slights, derision, and affronts, etc. And no condition we shall find without Inconveniencies. To Idleness is Poverty annexed. To Wisdom, Knowledge, Learning, much labour, pain, and trouble. To Honour and Glory, Envy. To increase of Children, care and solicitude. To Voluptuousness, and Riot, Diseases, and Infirmities. As if, (as the Platonists hold) man were born into the World to be punished for such sins as he had 
* Maintaining very idly the Pre-existency of the Soul, and that it is sent into the Body upon Earth to play, as it were, an aftergame. A preposterous way of Reformation, to put the Soul into such fatal prophasities of sinning, as it must be here in this World. This must needs be the direct course to Ruin it, and cast it on a fatal necessity of perishing, especially if cast on such times and places as are overrun with Barbarism, and Vice. If our conditions of Recovery be so near impossibility, our State is as bad as the Devils; and if the non-performance of these conditions be punished with greater penalties, 'tis worse; Better be abandoned to eternal Despair, then have hopes to be Rescued by such means only as, 'tis ten thousand to one but, will exceedingly increase our torment and misery.  formerly committed. All this befalls man in this Life, and, perhaps, eternal trouble in the Life to come.  
Whence Pliny, on the consideration of the many miseries man brings with him into the World, said, It were good for a Man not to be Born at all, or else, so soon as he is Born, to die. Which made the Scythians mourn at their Births, and rejoice at the Funeral of their Children and Friends. They cease from their Labours, etc. Job also cursed the day of his Birth. Why died I not from the Womb? Why did I not give up the Ghost when I came out of the Belly? Why did the Knees prevent me, or the Breasts, that I should suck? For now should I have been still, and been quiet, I should have slept, then had I been at Rest. And farther, in this manner, he exclaims; Wherefore hast thou brought me then forth out of the Womb? Oh, that I had given up the Ghost, and no eye had seen me. And Solomon the wise, concludes the day of Death to be better than the day of ones Birth.  
In a word, 'tis a misery to be born into this wretched World, a pain to live, and a trouble to die. For the Lives of the best men, you see, are stuffed with vexation, mischief, and trouble. To particularise all, is as great a task as to perfect the motion of Mars and Mercury, which so puzzles our Astronomers; or to Rectify the Gregorian Calendar, or Rectify those Chronological Errors in the African Monarchy; find out the Quadrature of a Circle; The Creeks and Sounds of the North-East, and North-West passages. I shall, therefore, content myself with this hint only of the Vanity of the World, and therein of our Lives, that we may endeavour to amend them for our future Happiness, and close this Treatise with some considerations of Death, our last Enemy, or rather Friend.   

CHAP. III. Against the fear of Death.  
KIng of Terrors and Fears, 'tis somewhere called. But, methinks, since it frees us of such a miserable world, such a miserable Life, it should not seem so terrible. Stultum est timere quod vitari non potest; 'Tis a folly to fear what cannot be avoided, as Death.  
Death frees us, I say, of all our cares, fears, anxieties, troubles, miseries, Enemies, and yet we abhor it, and will not consider our folly.  
Who is more free from care, than he that sleeps? Death is but a long sleep, and if we die well, it will, without doubt, be a sweet one.  
Methinks the considerations of our unhappy Lives should induce us rather to meet, or pursue, then eat, or fly from Death; and account it rather our Friend, than Enemy; since it openeth the Door to fame, and extinguisheth Envy.  
'Tis a Debt we own to Nature, and so, 'tis but Reason and Honesty to pay it; That's the best time, when a man has made his peace with GOD, and all the World, and hath achieved worthy expectations and ends, has been beneficial, and helpful to others in his Generation, and done Noble Acts, or such as have been praiseworthy.  
The fear of Death is worse than Death itself, and is augmented with dreadful Stories; when indeed, 'tis nothing so painful as they make it; the vital parts being not the sensiblest. How many dye away so sweetly, and without noise, though sensible, as if they only fell asleep?  
'Tis but a weak Opinion, therefore, makes us fear it. For there can be no Reason to fear it, since no one can fear that he knows not.  
'Tis as Natural to Die as to be Born; and to a Child, perhaps, one is as painful as the other. To return from whence we came, what Burden, what Grief is it, or what pain? 'Tis but the same Journey we have made from Death, viz. from nothing to Life, without fear, without Passion, which we will make again from life to death. 'Tis no more, 'tis the same thing.  
Nay, 'tis the Birthday of Eternity, which we fear as our last, and carries us from that Death that began in our Mother's Womb, to the life that shall never end. We shall then see the whole Heavens together, and the glory thereof in its due place, which we can now see but darkly, through the narrow passages of our optic Nerves afar off. Instead of taking us from ourselves, it sets us at liberty, and makes us free to ourselves. Instead of bringing us into darkness, it takes it from us, and gives us a larger light, our Intellectuals.  
You see then, there is nothing in Death that's terrible, or fearful. Diseases, Sighs, Groans, ghastly looks, Lamentation of Friends and Allies, that make it seem dreadful, are but the Mask and Vizard under which Death is only hid and veiled.  
'Tis great cowardice, then, and weakness to fear it. To what end have Men Reason and Wisdom given them, but to help them in a good Action? They signify nothing, if they cannot do more with them than a Fool doth with his folly; and, which time performeth in a fool, and in the weakest Sex too.  
But, to lay aside Wisdom and Reason; 'tis worth our remark, there is hardly a Passion, before spoken of, so weak, but it clearly vanquisheth the fear of Death. And therefore Death is no such kill-cow, such an Hector, such a terrible Enemy. Honour and Glory aspire to it; Love contemns it; Grief and Despair pursue it; Revenge carries it Captive; etc.  
To fear Death, then, is to be an Enemy to thyself, and Life; since no man can live at ease that fears to die. 'Tis a madness to trouble thy life with the fear of Death, and thy Death with the care of life; he is only a freeman that fears it not; Nay, life itself is but a slavery, if it were not made free by Death.  
Our lives would be a burden, should they not end in Death; if it were quite taken from us, we should desire it more than now we fear it: who would not die to avoid the toil and vexatious trouble of doing the same thing every day, and all the days of his life over again?  
Nay, 'tis unjust to fear Death; for, if it be good, why do we fear it? if evil, why do we make it worse, and add evil to evil?  
Since it is an obligation must be paid, the time and place uncertain where it will attend us; let's therefore attend it in all places, and be ever ready to receive it.  
'Tis a vain thing, then, to pretend unwillingness to die, because of thy Youth, flower, and strength; 'tis fatal to great and glorious Persons not to live long. Great Virtue, and long life seldom go together. Life is measured by the end, and if that be good, the quantity adds nothing to its perfection.  
Consider, why art thou loath to leave the World? Hast thou not seen all? One day is like another; there is no other light, nor other night. You see the World is made up only of a company of Fools and Knaves. Once in a few years, if it be well observed, you will find the years fall out the same as formerly; the same weather, as great Rains, as great Frosts, as great Droughts, as great Plenty, as great scarcity, as cool Summers, as warm Winters; 'tis but the same over again, one year is like another, and there is nothing new under the Sun. So that he that has lived thirty, or five and thirty years, shall see as much as if he had lived five and thirty thousand. 'Tis one and the same Sun, the same course of the World.  
If thou leavest Parents and Friends, thou art going to more, and these shall quickly follow thee. If thou leavest small Children, what then? Are they more thine, than Gods? Does not he, think you, love them best that loved them first? How many such have come to greater preferment than other men?  
'Tis an excellent thing, therefore, to be prepared for Death at all times; and to end our lives before our Death, that our sins may die before ourselves; that when we come to die we may have nothing else to do. This is an Honourable Death, and becoming a Gentleman. This is the true Bed of Honour indeed. For, to die well, is to die willingly.  

Against the unlawful rash desire of Death.  As we should not fear, so we should not Desire Death. 'Tis injustice, and to be out of Charity with the World, which our lives may benefit. 'Tis ingratitude to Nature not to prise life, and improve it to the best advantage, since 'tis so freely bestowed on us. Yet so, as, if need be, to contemn Death: for that's the way to make thy life free. If thou canst not contemn Death, thou shalt never perform any glorious Act; but rather expose thyself to many eminent dangers. For while thou art solicitous to preserve thyself thou hazzardest thine Honour, Virtue, and Honesty. The contempt of Death produces the most Honourable exploits, whether in good or evil. He that fears not Death fears nothing; for he can do what he will, and is master both of his own, and another's life.  

That the self-murder of the Romans, and other Nations, was rather pusillanimity and Cowardice, than Magnanimity, and Courage.  I know, the wisest were wont to say, That a Wise Man liveth as long as he should, not so long as he can. Death being no more at his command, and in his power, than Life. There is but one way into the World, but ten hundred thousand ways out of it. Every vein will set us free. This way has been much commended by some, rather than live in care, trouble, misery, and accounted the best gift of Nature, that no one is compelled to live against his will. Whence Timon, the Athenian, employed all his skill in persuading his countrymen to shorten their lives, by hanging themselves on Gibbets, which he had erected in a Field that he bought for the same purpose; to whose persuasions many agreed. But, whether this be a lawful course may be questioned. The Platonists approve of it, so do the Cynics, and Stoics, Socrates, and Seneca, who commend Dido, Cato, and Lucretia. So likewise, Sr. Thomas More, 
* In his Utopia.  If a Man be troublesome to himself or others. Dost thou see that precipice, that Pit, that Pond, that Tree, that Well, that Knife, that Sword, that Pistol, etc. There is Liberty at hand. Wherefore has our Mother Earth broughtforth so many variety of Poisons, but that Men in distresses might make away themselves? & so Seneca advises, we give God thanks, no one is compelled to live perforce. And 
* Lib. 8. Cap. 15.  Eusebius admires Sophronia, a Roman Matron, that to save herself from the Lust of Maxentius the Tyrant, killed herself. 
* Lib. 3: De Virginitate.  Ambrose likewise commends Pellagius, for the same fact.  
But Lactantius explodes this opinion, and confutes it, Lib. 3. Cap. 18. De Sapientia. So does St. Augustine, Epist. 52. ad Macedonium, Cap. 61. ad Dulcitium Tribunum; St. Hierom to Marcelia, of Blesilla's Death; and St. Cyprian, de Duplici Martyrio.  
'Tis a profane act, abominated by GOD and all good Men; and expressly prohibited in Scripture, Exod. 20.13. Thou shalt not kill. Now, if we must not kill our Neighbour, much less ourselves. He that kills another, destroys but his 
* Mat. 10.28.  Body; but he that kills himself, destroys both Body and Soul. 
* Rom. 3.8.  No evil is to be done that good may come of it.  
Yet if any (which is a sad case) be given over to such an act, they should rather be objects of our greatest pity, than condemnation as murderers; damned Creatures, and the like. For, 'tis possible even for Gods elect, having their Judgements and Reasons depraved by madness, deep melancholy, or how otherwise affected by Diseases of some sorts, to be their own executioners. We are but flesh and blood the best of us, and know not how soon God may leave us to ourselves, and Deprive us of our Understanding. Wherefore, let's be slow to censure in such cases.  
Again, for a man to Kill himself, is an act of pusillanimity, and the greatest cowardice imaginable (notwithstanding, in former times, it was held among the Hebrews, Greeks, Romans, Egyptians, Medes, Persians, Britain's, French, and Indians, an act of virtue, courage, magnanimity, etc.) since thereby a man hides himself Basely and sneakingly from the strokes of Fortune, which is beneath a Gentleman. For, a true and lively virtue should never yield. That's true Fortitude, to contemn, and smile at the miseries of fortune. If the whole World should fall on such a man, it might kill him, but never daunt him.  
Well then; I shall close with this; That as we should not fear Death, but rather contemn it; nor, on the other hand, pull it on ourselves; So we should be always walking, ready to meet it in any place, at any time, always prepared. Remembering our whole life is but a continual dying, or death. We are every day nearer to our end, every moment the less time to live. Let then our Lives be with care and speed amended, that when this Life is ended, our souls may be saved, and eternally glorified. Which of our Hope, Life, and Creation, is the   
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