to vs as also by many other demonstrations of our affection and good will towards them 3 Those who may crosse or thwart vs are commonly of three sorts to wit ouâ— Enemies our Enuyâ—rs or our Competitors who prouoked by Emulation pretend and aime at the same we doe 4 Those who maligne and hate vs because of our selues or friends to whom they are enemies this last hatred is commonly the least and may be appeased and practised in yeelding and gining these Enemies some friendly Office or good turne to testifie that wee are not so much bound to their Enemies but that there is in vs some affection denoted to their seruice 5 Neuerthelesse Partialitiâ—s and Factions are so common and frequent in Princes Courts and the humours and friendships of Great men so inconstant and tyrrannicall that it is very difficult for vs to liue long in this Neutralitie at least to performe it openly 6 For we know that some haue secretly conserued the friendships of the chiefe heads of a contrary faction not to betray him whom they openly follow and adhere to but still to subsist if they should chance fall esteeming that as the first is vnworthy of a Gentleman so the last which hath no other end and intent but his owne proper conseruation should not bee reiected 7 It is a point of wisedome which hath beene practised not only in Court-quarrels but also in those of the Estate Syeâ—neses Coâ—erâ—our of Tâ—rsiâ—s for the King of Persia seeming that Cyrus tooke armes against his brother Artâ—xerxes and not being of power without his palpable ruine to declare himselfe against Cyrus resolued to â—ollow his partie and yet sent his sonne to serue Artaxerxes to the ende by this meanes to assure himselfe of him if in cause that Cyrus should bee vanquished 8 â—ardas Durus escaping from the hands of the Saracyns and vnderstanding that his Enemie Bardas Pboâ—u was named Emperour against Besilius thereby to assure himselfe of both Parties hee sought the friendship of Phocas and yet sent his sonne to Basilius feigning that hee was stollen away without his consent or knowledge to the ende that if Pnocas were vanquished he might reconcile him to the Emperour as indeed it after fell out 9 Solon in the diuision and combustion of the Estate made a Law whereby he forbade Neutralitie but neuerthelesse hee vnderstood not thereby that those friends who take diuers parties should renounce their particular friendships and affections Contrariwise the chiefe aime and foundation of this his Law was that those who were friends and yet of a contrarie faction should seeke by faire and milde meanes to extirpe and take away these differences among them 10 In the same manner wee may alleage wee should conserue the loue of his friends who are of diuers factions not only in respect of the hope of ayde and assistance which wee may draw and receiue from them in time of our necessitie and disgrace but also for their helpe in seruing towards the reconciling of the parties when their humours and affections shall be well disposed and made capable of attonement and when a fit occasion presenteth it being the surest and most honorablest way in liuing among the quarrels and contentions of Great men to Court and gaine their affections and as neere as wee may to conserue the fauour and friendship as well of the one as the other CHAP. XVII 1 Of Enemies who hate vs because they haue formerly offended vs. 2 A Remedie against such Enemies and how to beware of them 3 That threatnings doe more offend then profit those who practise them and that they procure vs shame and weakenesse if they take not effect 4 5 A Discourse against Reuenge 6 How to beare our selues when we receiue iniuries and how to seake the meanes of reconciliation and friendship whether the iniuries be fierce and outragious or no. 7 8 9 Of iniurie done vs in an out-brauing and daring manner and of the reuenge thereof 1 THose who hate vs for our owne regard it is either that they haue formerly offended vs which is a common hatred of Great Men towards their inferiors wherunto the Italian Prouerb hath relation that Whosoeuer offends neuer pardons or els it is because we haue formerly offended theÌ„ 2 To the first sort we must make no shew that we are offended or if the offence be so great as it cannot bee dissembled and concealed wee must yet make it appeare that time hath swectned and appeased it yea and made vs forget it for contrariwise seeming to beare and brooke it impatiently will occasion him to beleeue wee still retaine a desire of reuenge which perceiued and knowne of him who hath offended vs will againe cause him vpon all new occasions to molest and indomage vs as much as possible hee can 3 But we must especially beware not to menace or threaten if it be not at the veâ—ie instâ—â—t that wee are resolued to reuenge our seluos 4 For besides that by our threatnings our Enemy is aduertised to stand vpon his guard wee doe thereby as it were inuite him as I haue formerly said to seeke and imbrace all occasions to doe worse yea wee are ashamed there of which discouers our weaknesse and imbecillitie if we cannot make good or bring our threatnings to passe 5 I know that this mildnesse is not pleasing nor liked of of all men and farre lesse of those who are vindictlue and reuengefull and who hold that wee must neuer pack vp a wrong or iniury without being sensible thereof not only for the content there is in Reâ—â—nge but also that an iniurie silently digested and past away drawes on another and therefore conoludes that wee must bee irreconcilable towards those who offend vs. But otherwise they who are so irreconcilable endeauouring to make others feare them doe commonly remaine alone without friends and none will come neere or approach them for euery one being subiect to stumble and faile through passion or want of heed wee feare to fâ—equent their companies least if we should faile or trip in any point or respect they will bee angry with vs and those who haunt and frequent their company perceiuing that they haue done some thing that is iâ— taken of them wil for euer withdraw themselues from them and leaue those irreconcilable fellowes as vntained beasts in their solitarines wel knowing that these if they meet any occasion will not faile to molest vs they will thereby endeuor to preuent it Wherefore that we may not ingage our selues in so many enmities I hold it fit to take a contrary course and so to shew that we are tractable and reconcilable yea in the greatest inluries and offences the which wee must distinguish according to the Motiue of those who commit them and sometimes according to their own ranke and qualitie 6 For if transported rather with some sudden passion then with malice they offer vs any wrong which they should not offer vs the iniurie being not too
And howsoeuer although it be lawfull to reply when wee are toucht or assaulted with the like â—ests Neuerthelesse the most modest and wisest councell we can take herein is to rebate the edge of such Iests either with a graue silence or with no distastfull smiles or laughter rather then through a bitter Iest or sharpe reply to lose our friend 4 Wee must also eschew and slye those Iests that are vsually frequent in the mouthes of common people which commonly sauour something of basenesse and scurrilitie as also those that are deriued from equiuocations or those that import a double sence or meaning because for the most part they are foolish constrain'd and subiect to be taken in ill part but aboue all let vs be carefull not to accompany our Iests with wry mouthes deformed gestures or vnseemely countenances as Knaues and Fooles vse to doe 5 Neither must such Iests be affected or premeditated but conceiud and vttered without pondering or ruminating thereon 6 Wee must also slye those that are too vnkindly fetch'd or that fauour of Pride or Presumption and we must nor bite so sharpely that we ingage our selues either in other mens malice or hatred or in our owne shamefull acknowledgement or satisfaction 7 Neither must we reproach others of that whereof wee our selues may bee iustly reproached nor Iest at those who are misfortunate or miserable sith t is two great a cruelty nor at the wicked sith they are more worthy of hatred then of laughter neither at our friends or patents as being a matter full of enuy and a true signe of a peruerse and vnnaturall Nature Briefely whosoeuer will delight in Iesting hee must be very considerate and respectiue of persons time and place as also of other necessarie and dependant circumstances 8 As for the diuersitie of Iests and replies they are many some consisting of a short word some in the conceit and vnderstanding of him who speakes others in the manner thereof Or that wee answere to that they lest expect from vs or that we answere faintly and coldly to a question demanded of vs with much vehemency and impatiency 9 Of which Iests and answers although I could here produce many examples of the Ancients neuerthelesse sith they are sooner and better learnt by practice and conuersation I will omit them in respect they for the most part are cold and impertinent to recite if the words bee not inflamd and inrich'd with that Grace wherewith they were formerly pronounced and vttered CHAP. V. 1 That Complements beare a great part in Affabilitie with their definition 2 Of their Medium and Extreames 3 That we should practise them according to occasions as also how to practice them 4 Of the answers we ought returne vnto them 1 COmplements likewise clame a great part and share in Affabilitie wee define them to be a brief expression of loue a declaration or demonstration of Honnor and an obligation to those whom we desire should beleeue they are exceedingly respected and beloued of vs with a reciprocall affection 2 The manner of this Office and Compliment as of all other matters hath both its Medium and Extreames in so much as to obserue the Mediocritie it is necessary wee enter into the consideration of the circumstances person place time matter and cause why and wherein this phrase of speech is more sit for great small or equall personages or when there is no farther neede then to testifie a simple and small good will or contrariwise when wee ought expresse and dilate a deeper respect and obligation But aboue all we must be carefull not so much to affect lofty words as that wee ingage our selues in any impertinent or impropper termes or in any vnfit or farre fetcht replies but to our familiars we must vse common phrases and not those that are affected or strained in a word heere our tongue and our Iudgement must march hand in hand as equals and we must still accompany our discourse with gestures countenances and other exteriour behauiour which may expresse the like affection and desire briefly making known the causes and reasons that induce vs to loue or honour any one or that we feele our selues oblig'd to theÌ„ Among which we must make choice of those Complements that are more fit and proper for the purpose and that are more apparant and knowne of him to whom we will performe them And if we haue formerly receiued any testimonie of his affection either in that he hath perform'd vs some friendly office or that hee hath testified or expressed so much in his speeches we must often remember it to him and attribute it to his kinde Nature full of affection and courtesie the which he will the sooner beleeue because euery one being deceiued with the loue of himselfe very easily perswades himselfe thereof and reioiceth that another beleeues hee possesseth those perfections and qualities that may make him pleasing esteem'd and beloued of all men And this meanes being practised with Art and Discretion hath a certaine secret and hidden power to moue and dispose our Vnderstandings to beleeue those who make vse thereof I say discretion because we meet with some Natures although they are rare in Court who are so farre from this common Uâ—â—itie as they only esteeme and repute it but the tricke of a Mount-banke or Iugler yoa and for the most part they suspect and are iealous of this forme of proceeding 3 Wherefore with these we must auoid all degrees of affectation and not enter into such like complements but in those Iest replies whose custome makes them necessary or when we are enforc'd thereunto by the consequence or dependance of a discourse or businesse that may testifie in vs rather a habit and firme resolution of our Will then the impetuositie of any violent or vehement affection that may bee suspected to bee performed either out of inconstancie immitation or of set purpose and designe 4 In the answers wee returne to these complements wee must behaue our selues in the same manner and temper but more particularly to meete and answer the good offices reported and acknowledged to be receiued of vs and albeit we ought to extenuate them yet not to diminish them more then is requisite and fit as some vsually doe Sith in diminishing them too much or by affirming it a matter we would performe for any other we thereby accuse him who receiue and applaude those our good offices done him and who thinkes to inioy therein an extraordinary testimonie of our affection and good will the which we our selues deminish in deminishing it so as we thereby dis-esteeme and vnderualew his worth who thought he had been obliged to vs as a friend in comparison of those who are not In which regard although our dutie hath sometimes led vs to performe a good office yet we must make shew that it is a particular affection that induced vs thereunto and this neuerthelesse must be perform'd without any signe or demonstration of vanitie So
may be preocupated come either from some particular mans perswasion or from custome or passions wherewith our Will may bee surprisd 2 A particular man may imprint in vs an opinion contrary to truth either through the credit or authoritie he hath ouer vs or as being the first which giues vs this impression 3 The first is a witnesse of facilitie and the second of too much promptitude which being not accompanied with Iudgement for want of Capacitie to iudge and distinguish the truth remaines and is linked to the first impressions wherefore the safest course and counsell herein is to preuent those Wits and to take order that others preuent not them 4 The opinions that Custome imprint in vs proceede either of breeding and particular conuersation or else of a generall custome it is true that he who hath beene bred at home is of other opinions then those that are professed Trauellers and for not vnderstanding to make this difference Musonius the Philosopher was laught at for preaching peace to the Souldiers of Ualens 5 Euery Profession and Vocation haue their particular opinions not only because they concerne the said Profession but sometimes for those very things that are common one to another 6 Wherefore a Courtier must be informd not only of the Court but also of those of particular men with whom he is to conferre to the end that accordingly he gouerne and conduct himselfe the which he shall learne not only by their actions and discourse but also by the breeding and conuersation wherin they haue beene brought vp and liue it being certaine that it commonly fals out that we resemble those with whom we haue liu'd and conuers'd 7 As for those opinions built vpon the estimation which the vulgar sort of people make of things they to ouerthrow the truth fight with more authoritie and power in our Vnderstandings not only in this vniuersall approbation whereunto none dare oppose but also by the scarcitie or aboundacce absence or presence difficultie or facilitie noueltie or Custome of certaine things whereof the price riseth or fals according as we please to vse or esteeme them 8 So through scarcitie and raritie many things not greatly profitable are much prisd and esteem'd as Dimonds and Pearles by reason whereof those who haue in them some rare qualities and perfections although vnprofitable are alwaies reputed and esteem'd aboue others 9 Contrariwise aboundance makes vs disesteeme and vnderualue our plenty althogh it be not only profitable but necessary 10 Likewise the want and absence of any thing makes vs in our Imagination more esteeme it then the enioying thereof whether it be before we haue it or after we haue left it and the retaining thereof makes vs dis-esteeme it because of the sacietie which the enioying thereof commonly engendereth in vs. 11 The difficultie also in getting it makes vs value things beyond their worth prouided that the purchasing and obtaining thereof be not altogether impossible and the facilitie makes vs prise them as Common without respecting their worth or naturall value 12 Noueltie and strangenesse make vs likewise condemne certaine things as being vnprofitable and in others as we haue formerly said the admiration of the raritie and strangenesse thereof induceth vs to ouerprise and value them 13 Contrariwise Customâ— makes vs vnderualue some things as being too common and sometimes againe it causeth vs esteeme and prise them farre beyond their value and worth CHAP. XIII 1 Of Preocupation according to our Passions and his effect according to loue and hatred 2 Ioy. 3 Sorrow 4 Feare and Choler 1 AS for the preocupation of Passions it is but too often that they inueagle and sometimes absolutly blinde our Vnderstandings as loue that addes beautie to the obiect wee affect which is neither seene nor knowne to those that are not blinded with this passion so hatred and Enuy suggest deformitie and extraordinary horror in the obiect it hateth 2 Ioy so much affects the obiect of that which inflames it as shee cannot be silent and sometimes becomes so vaine and talkatiue that it apparantly discouers our Understanding is out of her proper throne or seate and so make it selfe ridiculous 3 Contrariwise sorrow is dumbe and silent and as it were forsaken and deiected yea it so enfeebleth our Wit and Iudgement as from thence comes the Prouerbe That from slaues and miserable people God hath taken away the one halfe of their Understanding 4 As for the alterations that Feare Choller and other passions ingender in our Vnderstanding euery man not only discernes but feeles them in himselfe Whereof purposing hereafter to entreat I will at present content my selfe with that which I haue already written to shew the obstacles and hinderances they giue to the functions of Vnderstanding although very capaple in other matters as also the differences and alterations they produce not only in our Wils as wee will hereafter shew but also in our Wits and Vnderstandings CHAP. XIV 1 Of our Will being the third head of this first Booke 2 From whence comes the diuersitie of Wils 3 The difference of the Will of our Vnderstanding 4 Considerations of goodnesse and her obiect 5 6 7 8 Considerations of the motions of our Will. 9 Of the diuersitie of their obiect and of that it produceth 10 Considerations of euill simply of her obiects and of that it produceth 11 12 13 14 15 1 COme we now to speake of our Will which giues an assault to our Understanding which of it selfe is indifferent to all sorts of obiects 2 The differences of our Will proceeds either of the Diuersitie of obiects which present themselues to her or of the Diuersitie of her owne motions 3 The obiects are infinite but all are conceiued and taken by the Will either as Good or Euill as Good the Will followes them as Bad it flies from them from whence are deriued the two principall motions the one first the other last 4 Good and Euill in this cause must not be esteem'd according to the opinions of Philosophers or common people but according to the particular opinion of the person whose Will we would vnderstand and know to the end that according thereunto we may rule and order our selues in that we haue to doe it being the chiefest effect of an actiue and solid Iudgement 5 For in some men the consideration of Hâ—nour will effect more then that of Wealth and in others the hope of enioying a pleasure is more powerfull then either hope profit or pleasure 6 A mans discourse and actions sufficiently teach vs the chiefe inclinations that he affects one obiect more then another at least if wee will carefully descerne and espie it 7 But if wee haue to treat of any particular affaire wee must especially obserue what the partie with whom we treat chiesly desires or feares in that businesse although it may fall out that according to his desire there is no thing to be feared of For heerein wee must gouerne our selues according to
other mens opinions and not to our owne Let this suffice for the effects 8 In the motions of our Will wee must consider not only their Diuersities and Differences but also the vse of this Knowledge thereby neatly to preuaile in all occasions that befall vs. 9 The Diuersitie of the motions of our Will comes from the diuers formes which the obiect conceiued of vs representeth vs for Good considered of vs simply as it is engenders a pleasing affection of the obiect which wee tearme Loue or Friendship and if it bee present then in obtaining thereof is borne Ioy in the vse Reioycing Pleasure and Content if to come that motion is called Desire and if wee seeke the meanes to obtaine it iudging it possible we thereby enter into Hope if impossible into Dispaire 10 Euill considered simply as it is breeds in vs only Hatred which in anoiding and flying thereof is tearmed Horrour if it proceed from the absence of any good thing we want Sorrow takes place in vs if of the presence of any euill then griefe and anger if it touch our Honour and Reputation before the act it breeds bashfulnesse then shame 11 If the euill be to come it breeds Timiditie if it extend to the execution either of our Nature or being feare if for euill past repentance or if for that of others then pitie and compassion 12 If we thinke to ouercome this euill as inferiour to our strength confidence will assure vs and courage and boldnesse animate and prouoke vs on to vndertake it 13 if the euill we haue receiued beare in it any contempt or disdaine either of our selues or our friends then the feeling and remembrance thereof will excite vs to Choller which if it last not long we may terme Anger 14 Sometimes other mens good and prosperitie is an euill to vs and their euill and miserie a good to vs according to the affection or hatred wee beare the partie to whom it hapneth as that which befals our Riuals Competitors or Enemies from whence comes Enuie And the good or prosperitie which we desire only for our selues without any intent to conferre or impart it to others if another participate thereof wee esteeme it a wrong and euill to our selues from whence ariseth Iealousie 15 If we be angry at the good or prosperitie of other men esteeming them vnworthy thereof from thence growes Indignation or if we desire it for our selues then Emulation CHAP. XV. 1 The vse of the knowledge of the motions of our Will. 2 Three things to be considered therein 3 The dependancy of these motions in ingendering one the other 4 The motions of the Concupiscible part 5 Of the Cholerique part 6 The Order and dependances of the Will destinguished according to the intention and execution 7 8 9 10 The Order of the motions of the Concupiscible part among themselues 11 12 THese are the chiefest motions of our Will from whence wee may recollect and know in how many sorts and degrees good and euill presents themselues vnto vs. 1 Neuerthelesse for the vse and to draw some profit hence we must passe on to the Knowledge of these motions the vse whereof chiefly consists in seeking out the meanes either to incite and stirre them vp in others or to moderate them not only in others but also in our selues or else by pleasing and humouring them to dispose and accommodate our selues to others if it bee requisite and necessary to follow them 2 To stirre vp these motions in others the knowledge of three things is very necessary to wit the dependance of these motions in engendring one the other of the most vniuersall causes which stirres vp euery motion or at least the chiefest whereon the rest depend or mens dispositions in more bending or enclining to one of these affections then to the other 3 To come to the dependance we must know that euery obiect is considered simply either as good or euill or else with an intent and desire to obtaine the one as good and to secure himselfe from the other as euill 4 The motions produced of the first consideration as Naturalists hold are engendered of the Liuer being the seate of the facultie which they tearme Concupiscible and this is occasioned by the spirits that are in our blood from whence proceed the motions of all the faculties 5 And those that are produced by the second consideration are boâ—ne in our heart the seat of the facultie which they tearme Cholericke and according to this destinction we seperate and diuide in two all the motions of our will Those of our Concupiscible Will spread farther then those of our Cholericke for those moue without any respect or obseruance to the obiect so doth desire and the other staies thereat so doth Ioy but none of the motions of our Cholericke Will staics at the obiect 6 But the stay or rest being the end of the motion is the first in intention and the last in execution wherefore if we conferre or ioine our Cholerike motions with those of our Concupiscible which stop and stay at good it is certaine that those of the Cholericke in the order of execution will deuance and take the hand of our Concupiscible motions which only stop and stay at good so hope takes place and is the Herauld and Forerunner of Ioy. 7 But our Concupiscibile motion which staies at euill will be in the middest of our two Cholericke motions so Anger followes Feare and yet goes before Choler 8 As for our Concupiscible motions which stay not either at good or euill being conioyn'd with those of our cholericke our Cholericke adding the consideration of the difficulty either in obtaining good or auoiding euill marcheth first goes beyond our Concupiscible so hope addes some power beyond desire and feare ads debilitie or basenesse to our courage in the apprehension either of horrour or euill 9 From whence wee may conclude that Cholerike motions are betweene those of the Concupiscible that stop or stay not to the obiect and for those that doe stay they are deuanc'd by the first and followed by the last 10 As for the order of Concupiscible motions among themselues it must also be diuersly considered either according to the intent or execution in the obiect of good and that which is first conceiu'd and ingendred in vs is a certaine delectation and agreeablenesse of the obiect after our desire is once fram'd form'd which is a motion to Good and the last point is the purchase and obtaining thereof and this ingendereth Iâ—y and Pleasure 11 According to the intent Pleasure marcheth first for the which wee desire good and from this desire comes loue then delight 12 But the appetite and desire of Good being an occasion that we flye Euill the obiect of Good in this goes before the obiect of Euill and so the motions and passions which looke to the obiect of Good doe in intention take the hand and goe before those which looke to the obiect of Euill and
this hath power aswell in Cholerike as Concupiscible motions CHAP. XVI 1 Of the order of Passions as they engender one another 2 The causes of Passions 3 Of those Passions which haue Goodnesse for their obiect 4 Of the loue of conformitie and all that is considerable therein 5 Of friendship for our owne particular interest 6 Of the effect of friendship 7 The causes of Desire and from whence it is engendred 8 The causes of Hope 9 How Experience fortiâ—ies Hope 10 The force and Power of Hope 11 1 THe order of Passions as they produce and engender one the other is thus Loue Desire Hope Boldnesse Ioy and contrariwise Hatred flight to Horrour Feare Choler Dispâ—ire and Sorrow So Ioy and Sorrow are the Passions wherein the others end and terminate Hope Feare Choler and Dispaire are those wherein reside the most violent motions of the Will assaulted and shaken either by loue and desire of Good or by hatred and horrour of Euill I will purposely omit to speak of other Passions because they obserue no order among themselues but as the one or other of these entermixe and conioine among themselues so accordingly they either march before or follow after 2 Let vs come to the most vsuall causes whereby these Passions may be stirred vp and we will begin with those who haue Goodnesse for their obiect 3 Loue Desire and Ioy haue this Good for their common obiect but hec that loues considereth it particularly as an obiect that may bee vnited to himselfe But a Vnion being not able to proceed except in the like things or though not in all points at least in some one which is very considerable as the similitude or resemblance is of two sorts so this affection proposeth it selfe now to the one anon to the other according to the accedents and euents of matters For that wherein two persons conioyne and meete is either actually or effectually in these two pâ—rsons as the like humours conformitie of Wils from whence comes true friendship or else it is in effect either in the one or other through Desire or Incliâ—ation and from thence likewise is ingendered Loue or Amitie for our owne interest whose principall foundation is the loue of himselfe whereon almost all the friendships of the World yea those likewise of the Court are grounded and built 4 This sort of Aâ—â—tie or Friendship hath relation to Kinsfolkes Alliances Familiarities Conuersation Conformities of Manners Wils and Professions if it fall not out that this last bee thwarted by Enuie or Emulation which is vsually found in men of the same profession and facultie The like wee may allcadge of the Friendship of those to whom both Good and Euill is common or of those who are of the same age or Countrie to those who are not in a word of all those who resemble in any considerable point which seperates and distinguisheth them from many others by reason of this conformitie resemblance agreeablenesse obedience and all that may tend and serue to erect and build vp this frame of friendship 5 The other sort of Frindship hauing for foundation the loue of our selues wee cannot stir vp this Affection in the Vnderstanding of any one vnlesse it be in consideration of his owne priuate and particular interest 6 With this affection the poore man loues the rich thereby to inrich himselfe and the rich the poore thereby to draw either seruice or honour from him so in the same sort we likewise loue those who either haue or may doe vs a good office or those also who we cherish or esteeme Sith then our owne interest is the chiefest cause of this friendship we must seeke that which hath most power and interest towards the person in whom we would stirre vp this affection as to a Couetous man Profit to one that is Ambitious Honour to a yong man Uoluptuousnesse and Pleasure euery one measuring his interest according to his necessity and his necessitie according to his desire 7 Which being found out it will be easie for vs to stirre vp Desire and Ioy for Desire is deriued from two principall causes the first from the knowledge of Good in the obiect that is proposd vs which by way of Retribution Loue giues vs according as it hath receiued it and the other from the absence or want of this Good Neuerthelesse this will not suffice to stir vp a great motion in some if they iudge not the obtaining of their desires possible so that wee must anexe and adde the meanes whereby hope may bee enkindled which meanes are of diuers sorts 8 For all that can make a man powerfull as Riches Strength Authoritie Reputation Friends Kinsfolkes and the like or that can steed vs in our designs may put vs in hope to obtaine our desire at least if we know these aduantages to be in vs. 9 Likewise Experience in that we vndertake may fortifie our Hope first because hauing done or seene a thing done we are still more apt and fitter to doe it then if we had neuer seene it done secondly because it makes vs beleeue and assure our selues it is possible to be performed From whence it followes that the Example of the like thing which another hath performed and finished will serue to reuiue and encourage our owne hope that we may obtaine what we desire 10 This Motion is that which helps vs in al our affaires and saith Lucian Hope and Feare are the two Tâ—â—aâ—ts that is to say the strongest and most violent motions that rouze and stir vs vp for conceiuing a matter to be difficult stirs vp our intention and the opinion we haue that it is easie makes vs not greatly care to see an end thereof 11 Moreouer Hope makes the future time seeme as it were present in our Imagination it ingendereth Ioy in our Vnderstanding which in this cause is more free and clcere sighted to deuise and inuent many means how to obtaine our desires then if we were afflicted either with Sorrow or Anger For Hope hauing already iudg'd the means possible for vs to obtain our desire it breeds in vs a confidence to passe on and a resolution to march towards boldnesse CHAP. XVII 1 The causes of Considence and how considered 2 3 Her Motion 4 5 From whence it proceeds 6 7 The causes of Boldnesse brought forth by two meanes 8 The causes of Ioy and how it is conceiu'd and form'd in vs. 9 10 Of presupposed enioyance or imaginary presence 11 Which is the greatest Ioy. 12 How Euill is still present with vs. 1. 2. FOr if Confidence should stop and make a stand at the bare tearmes of assurance it were rather rest then motion but we must consider it as a passagâ— from Hope to Boldnesse and this is it that makes vs iudge the meanes easie to surmount all hinderances and oppositions to the end we may obtaine our desires 3 This Motion is chiefly engendered in vs when we imagine that those things that may warrant
this Passion because dignities and offices bestowen on a man should still be preportioned according to his â—â—â—â— and Condition all sorts of prâ—ferments being not fit for all sorts of men as the conduction and command of an Army to one of another profession who is no souldier though otherwaies endued and fraughted with other excellent qualities and deserts 11 The best and more vertuous sort of people are likewise subiect to this passion because hating iniust things they cannot endure to see vnworthy persons enioy places of honour and preferment and generally those who thinke they deserue well seeing any thing conferd on another that is inferiour to him either in birth sufficiency or other conditions and qualities doe soone murmure and repine thereat whereas contrariwise the baser and seruiler sort of people as also those of the meanest Cap. cities and Iudgements knowing themselues to be such are not in this manner moued because they cannot reproach or tax those faults in others which they know are in themselues 12 Emulation seemes to be a degree of Enuie and yet neuerthelesse they are farre different for Enuie is angry at other mens prosperitie not so much for the Loue of it selfe as for some hatred or malice which waits and attends on this Passion 13 But Emulation is not so much angry for other mens Prosperities as it being possessed of others but for that she possesseth it not her selfe which is the reason and cause that sometimes it stirres vp in vs an infinite number of vertuous operations to obtaine and purchase the like 14 In respect whereof we many times see those addicted and subiect to this Passion who are of a hautie courage and endued with many great and faire qualities as with Capacitie Wealth Credit Friends Dignities or the like requisites fit to effect any great matter of moment or iâ—portance because such men thinke they should enioy that which is fit and worthie for those of good parts in such sort as seeing them in others they are thereby incited and stâ—iue with their best industrie and endeuours to procure the same or the like 15 Young folkes are also much subiect to this Passion as also those who are descended of Noble Parentage and are much reputed and honoured esteeming that this honour ought be conferd and continued them and that as it is fit so it must not be neglected 16 But to frame and modell this Emulation in our Understandings besides the loue of our selues we must haue the knowledge of that Good we desire which in this motion chiefly aimes at Honour and Profit 17 Which to desire we must first want them and yet in such sort that we are still of opinion to obtaine them for those who know not the want thereof but haue them in abundance or which dispaire to obtaine them will neuer participate of this motion 18 Iealousie hath her chiefest foundation in the loue of our selues which is the reason why we so closely affect and embrace the obiect that wee chiefly loue and desire as wee will not impart any part thereof to others and if any chance to participate thereof we not only torment our selues with Enuie against our Coriuall but also aduance so farre as to hate that obiect which before we so deâ—rely and tenderly loued But this Passion being alwaies deuanc'd and anticipated by Suspition Mistrust and Feare those who are subiect to this motion will finde themselues fit to enter into lealousie of that Good they inioy in remembring another where many Riuals and Competitors seeke and desire the same Good These are the causes and meanes that are most commonly vsed to incite and stir vp the motions of the Will according to the circumstances of place time persons and affaires CHAP. XXIII 1 The vse of the knowledge of Passions and the meanes to moderate them both in our selues and others 2 The benefit by moderating Passions in our selues liuing in Court 3 That they are moderated by faire meanes and by the power of Courage 4 By naturall Pleasantnesse 5 Or by that which we Procure or Purchase 6 By our Breeding 7 By Experience 8 By discoursing of Reason and how farre it extends 9 Diuers Considerations hereon 1 COme we to the meanes to moderate them wherein I am of opinion that we must begin by our selues for to imagin that we shal haue more predominance ouer other mens wils then our owne is very vnlikely and contrary to sence and reason 2 But if we can once command our selues then there is no doubt but we are capable to gouern the World to become masters of other mens affections because this moderatioÌ„ giues vs leisure to espie out the place time occasions and other necessarie aduantages to compasse our designes yea wee must fawne bow and easily deferre according to occasion alwaies walking as it were with the bridle in our hand and if we faile of our purpose we must not notwithstanding lose courage and so despaire but if we finde the doore shut one way wee must without torment or affliction seeke out and open another passage Briefly wee shall secure our selues from those sharpe and passionate Motions which disturbe and hinder the conduction and progression of affaires yea that fetter and stop vs and often times make vs lame and produce in ouâ—selues precipitation obstinacy indiscretion bitternesse suspition and impatiency 3 But these motions whether in our selues or others are moderated either through the agreeablenesse of our conuersation and manners by force of courage prouidence or by dehortation The agreeableuesse of our manners and force of courage although they are different in themselues yet in this respect they oftentimes produce the same effects and both the one and the other is either naturally or artificially obtained 4 As for the naturall it is most certaine that we shall sinde some Wils and Inclinations that are naturally more stayed and moderate one then another and others againe more lifted vp and eleuated aboue the obiects of that may prouoke and stirre vp those Motions which is the reason they are not so often remoued and shaken nor with so much violence or impetuositie I mean not here stupiditie insensiblenesse or Ignorance which take from vs the feeling of Good as they doe of Euill for to be of this humour inclination were to participate more of a Beast then a Man neuerthelesse because we may preuaile according to the occasions of these sorts of Natures wee must likewise be acquainted with those who are subiect to these defects of Wisedome and Iudgement for in the Court as well as in a priuate Family euery one is necessary and hath his proper vse But this agreeablenesse of manners and force of Courage arising from certaine Complexions and among others from the Sanguine which is farthest distant from excesse as being betwixt the Fleame that engendereth Stupiditie and the Gall that produceth Choler to beare our selues vpright in this cause we must auoid to fall into the two distempratures of the
deface and rase out of mens memories 15 But if we meete with some impudent or brasen-fac'd fellow considering that such fellowes conceiue neither displeasure shame or repentance at any thing they commit although neuer so dishonest but contrariwise applaud and apologize it yea and somtimes take a delight and felicitie to report it hauing neither consideratian nor care of the blemish and preiudice which this may bring to their reputations but rather hating and disdaining those who are opposite and contrary to them or that dislike their actions and behauiour 16 If we cannot vntwist and sequester our selues from these sort of people we must runne with the Hare and condemne the great respect we must beare some men to whom those who serue them are slaues and depriu'd of many infinite pleasures and contents yea we must blame those who betake themselues hereunto either with too much seueritie or simplicitie 17 To accomodate our selues to him that is affectionately bent to a man knowing that these sort of people willingly extoll Honour respect defend and excuse those whom they affect and loue and when occasion presents doe admonish and exhort them wee must seem to approue the choyce and election he hath made praising his constancy in his friendship and his courtesie and kinde offices perform'd to those he loues 18 But if he hate a man and that we see our selues enforc'd to please him we must then blame him who is hated and aggrauate the wrong he hath perpetrated and committed yea seeme to reioice at his errour and to be angrie at any good he hath perform'd and not only blame him but likewise enerease augment the preiudice or wrong he hath done others 19 But because wee see that Affection is neither seene nor knowne but by her effects which are comprehended vnder the name of Curtesie we must therefore know that those who are subiect to this Motton are apt and ready to performe a good Office reioycing that they meete with any occasion and watching and espying out the time place and conditions of those that may perswade and enuite them to doe it or to giue them the meanes to performe a good Office yea to be well contented and to delight that they are the sirst in making the only demonstration of this courtesie thereby blaming those who doe the contrary and withall reputing themselues happy to be found and esteem'd such thereby to be beloued cherished honoured praised and respected 20 Wherefore with such people we must approue and commend their forwardnesse and promptitude to doe a courtesie either that which they haue done or intend to doe shewing our selues to be much contented when we meet with any occasion to perform a good Office to any still seeming to be respectiue and carefull either by acknowledging or in being thankefull or else by requitting or performing some good Office to him who hath formerly oblig'd vs. 21 Or if we haue to doe with Ingratfull persons whose company I alwaies counsell yee as much as possible yee may to anoyde then we must deminish the good office receiued blaming the intention of him that perform'd it and shewing that it is a difficult thing to charge our selues with an obligation without cause and that those who are wise know how to make a difference and destinction betwixt reall good offices and those that are counterseit and dissembled that as ingratefull men are not to bee condemned for their ill will no more are those who acknowledge themselues debtors for that thev owe not 22 Those whose huâ—ors who are free and friendly are likewise commonly accompanied with Pittâ—e and Compassion towards others grieuing at their afflictions seeming not onely to know how vndeseruedly their misfortune is befallen them whom we bewaile but also to take occasion to feare that the like befall not themselues or those whom they loue to commend and applaude the courage conditions and qualities of those who are afflicted cherishing and comforting them and proffering them our helpe and assistance yea to some giuing testimony of our compassion with sighes and teares and thus we must likewise beare our selues yet still according as the quality of the Affliction or Euill and also as Discretion and Decency requires 23 Those who are Angrie at the Good or prosperitie that befalls a man who deserues it not doe commonly augment or deminish his conditions and merits storming and repining at the conduction and nature of humane affaires as also at the partialitie and blindnesse of Fortune 24 The Enuious and Malitious man beares himselfe almost in the same manner but the better to gratifie him wee must enter into the consideration and comparison of him who beares enuie with him who is enuied still augmenting the merits of him who is enuious and deminishing those of him that is enuied alwaies remembring the bad actions which this last hath committed or that are worthy either of contempt or hatred 25 But such motions being of the ranck and Nature of those which an honest man ought to eschew and flie hee must not ingage himselfe to those obseruances except hee bee constraind through some great respect or consideration and yet with this Prouiso and Discretion that hee neither preiudice nor wrong his owne Capacitie and Merits 26 As for Ioy and Sorrow wee must beare our selues therein differentlie for Ioy neither accepts nor admits willinglie of Sorrow into her companie 27 But our Sorrow may be of this Nature that he that is sorrowfull may willingly admit a pleasant and merry man into his company prouided alwaies that he know how to infinuate himselfe fairely and discreetely for if in the middest of sorrow one come and play the merry fellow or foole hee then makes himselfe not onely distastefull but importunate and rediculous but hauing ouer-past the violence and impetuositie of our sorrowes and accommodating and disposing of our selues to the time some one running from matter to matter chance to enter into a discourse which is agreeable and pleasing to him that is sorrowfull no doubt but he may thereby somewhat mollifie and appease it 28 For man being naturally more enclined and addicted to Pleasure then to Griese Pleasure beeing first duely presented him hee more willinglie embraceth it then the other 29 But this hath relation and reference more to displeasing then pleasing which in this sorrow will be accompanied and waited on by silence yea and then when with our best endeauours and skill we cannot immitate the gesture and countenance of him that is afflicted 30 As for Ioy euerie man knowes how to represent and counterfeit it and if we entermixe prayses to him whom we would delight and please wee shall still bee the better welcome I should bee to tedious if I vndertooke to represent the different actions that proceede from our interiour motions yea and it would not onely bee troublesome but vnprofitable That which I haue already written shall suffice and is sufficient to comprehend how wee should beare our selues in pleasing and obseruing