Of education, especially of young gentlemen in two parts, the second impression with additions.

CHAP. IX. Of the divers passions, inclinations, and dispositions of Man, and the ways to rectify and order them.

1. BUT that the Educator may clearly see his work, and have it, as it were, whol∣ly in his view; I will dig a little deeper; ana∣tomize and lay open the Soul with its operati∣ons. Perhaps not so accurately and punctually, yet as plainly, and for practice as usefully, as I can; regarding not the curiosity or Philosophy, but the necessity and utility of the knowledge. For he that knows quid homo potest, will quick∣ly perceive what his charges abilities are, and what his defects; and consequently what the remedies.

2. IN the Soul then are two sorts of powers, Cognoscitive for knowledge. Motive for action.

Knowledge (omitting apprehension as not fal∣ling under our consideration) consists in inven∣tion, memory, and judgment, of which in their places.

Action is in the Will (of which we shall not speak) or Affections. And these are either Con∣cupiscible or Irascible, and both these are Passions or Inclinations.

Passions are the natural motions of the Soul to∣wards objects agreeable or disagreeable. Or the

motions, or effects, which objects pleasing or displeas∣ing immediately cause in the Soul. i. e. what the Soul suffers from its objects immediately with∣out deliberation. Tho some call Passions on∣ly the more irregular and ungoverned actions of the Soul.

Inclinations are the frequenter, and customary working according to those passions. And, if meer∣ly according to natural suggestions, they are properly called Inclinations: but if they pro∣ceed to excess, and be not bridled and regu∣lated, they become vices. But if regulated by reason or Gods spirit, they are properly Virtues. If by the probity of Nature, without much de∣liberation, our inclinations work laudably, i. e. as they do when habitually regulated by reason, then are those natural Inclinations called natu∣ral virtues, or good nature.

3. BY the way take this caution, That you trust not to these natural virtues, as if they were, or could be, sufficient to make a man habitually and throughly virtuous: or, as if he, that acteth ac∣cording to them, were really and sufficiently virtuous. What Seneca saith of Valour, is true of all the rest. Paucissimos fortes natura procrea∣vit, bona institutione plures reddidit industria. And this our holy Religion expresseth more plain∣ly, when it distinguisheth between Grace and Nature; for if natural dispositions be not suffi∣ciently virtuous morally, neither are moral vir∣tues sufficient for obtaining heavenly and spiri∣tual graces. Dispositions indeed they are to vir∣tue, but must themselves also be ordered and directed by Prudence: else they will run into many mistakes; love, where there is more rea∣reason

to hate, and cajole, where they should chastise: they will also neglect many actions of virtue, and run into many of vice. Nor is it a sufficient excuse for any evil-dispositioned, v. g. an angry person, to say, that he is so naturally, for we are to live by reason and grace, not by Nature; nor is it well said of a thief, I am so naturally, for to what purpose have you reason?

4. PASSIONS. INCLINATIONS proper to, or arising from, them.

• 1. Love. Sweetness, kindness; contrary to insensibleness of good.
• 2. Hatred. Maliciousness, evil-naturedness.
• 3. Desire. Heat or eagerness; contrary to coldness or Indifferency.
• 4. Aversation. Frowardness, peevishness.
• 5. Hope. Courage, boldness; contrary to faintheartedness, cowardliness.
• 6. Fear. Timidity, softness, (contrary to hardiness,) indifferency, lazines, quietness, love of ease, dulnes.
• 7. Confidence. Credulity; contrary to distrust.
• 8. Despair. Impatience; contrary to pati∣ence, longanimity.
• 9. Joy. Cheerfulnes; contrary to sadness.
• 10. Sorrow. Melancholy, saturninenes; con∣trary to mirth, jovialness.
• 11. Acknowledgment. Gratitude, generosity; con∣trary to ingratitude.
• 12.
  • Wrath or choler. Roughness, harshness, moro∣sity, contrary to meekness.
  • Anger. Promptness, briskness, rashness, revenge.
  • Pride. Haughtiness, swelling.
• 13. Shame, Modesty, bashfulness.
• 14. Impudence. Hastiness, impertinency.
• ...

• 15. Repentance. Flexibility; contrary to ob∣stinateness.
• 16. Pitty. Tenderness, mercifulness; contrary to hardhearted∣ness, cruelty.
• 17. Envy. Malice.
• 18. Emulation. Activeness.
• 19. Indignation. Vehemency.
• 20. Reverence. Humility.
• 21. Contempt. Surliness, disdain, scorn, in∣solence.
• 22. Love of Women. Amorousness, uxoriousness.
• 23. Jealousy. Suspiciousness, doubtfulness, suspense, misinterpretation.

IT is to be noted, that many times a man worketh contrary to his natural Inclinations; be∣cause the Inclinations follow the cognoscence of the Soul: and it happens frequently, that a vio∣lent and strong apprehension may be formed on a suddain, contrary to what is usual. As the sound of Drums, Trumpets, Shouts, Examples, &c. may put such apprehensions into a Coward, as may make him valiant; and on the contra∣ry weariness, darkness, rumors, sombre and dis∣mal accidents, &c. may intimidate a valiant man. Wherefore it is great rashness to judge of any mans inclination by any particular action: or to think that every man must work, as he is inclined. Again; Passions having their force, because reason and the commanding part of the Soul doth not restrain and bridle them; it seems that Inclinations are best discerned when they are most at liberty: as Childrens at their play, when they think not of dissembling, or re∣straining them. And 2. that they, who com∣mand not one passion, are also obedient to others;

and that he who is one way passionate, is likely to be so in all, or any. And 3. that the Educa∣tor, seeing the inclination of his charge, may moderate, change, and govern it as it shall be convenient; and that by changing objects, and apprehensions; but chiefly by shewing him the good or bad of that, or the contrary, that is, by rationally persuading him to submit it to reason.

5. THESE Inclinations are but as the Ele∣ments and principles of our dispositions and hu∣mors: which are made up of many of these (Man as all other Creatures being de-de-composi∣tum) and these in several degrees and predo∣minancies; and these also mingled and tem∣pered with the differences of knowledge or ap∣prehension. And by the way, upon these grounds, I perswade my self, it would not be difficult to enumerate all, or the greatest part of our actions, and the causes and order of them; which is a piece of knowledge the most con∣ducing to the well menaging of our selves that can be; for the variety of passions, inclinati∣ons, and dispositions is the cause of all human business and affairs in the whole World. From the mingling of Inclinations, and apprehensi∣ons, arise those infinite sorts and varieties of (as the French and Spaniards call them) Wits; we term them Dispositions. The chiefest I have observed, I will here set down, for an essay and sampler, to direct those who have more leisure to add to them according to their ex∣perience. And it would be a good work to cha∣racterize them so vively, that men (at least such as are extravagant) may see themselves as in a

glass; and discovering their imperfections, a∣mend and alter them. In general some dispo∣sitions are bad, others good. Bad are such as these.

1. Such as want wit, dead, stupid, sense∣less, heavy, dull, forgetful, sottish, not able to apply themselves to any thing, yet are crafty, and deceitful; these are miserable.

2. Idle, sensual, slothful, gluttons, without memory or care, cat-witted, dissolute, foolish, impertinent, obstinate, untractable.

3. Weak, base, low, fearful, irresolute, soft, troubled, mazed, confused, emty, open, bash∣ful, sheepish, sneaking, low-spirited, yet many times crafty and malicious; these easily become a prey to low and mean companions.

4. Vain, giddy, harebrain'd, bird-witted, in∣constant, such as employ their thoughts in things of no value (as Domitian in catching flies) skip∣ping from place to place, neglectful, haters of thinking, inconsiderate, heeding nothing after it is out of their hands. Fantastical, restless, light∣headed, crack-brain'd, carried away with every new object, never considering what is best, un∣constant, impatient, changeable; that work without affection or delight, doing what they must to make an end, rather then to do it well.

5. Curious, scornful, mockers, jeerers, taun∣ters, abusive, reproachful, tatlers, charlatans, who upon all occasions are ready to publish all they know to the prejudice of another; de∣lightful in making debates and mischief, ene∣mies of God and charity, breeders of all petit factions, news-brokers.

6. Buffoons, ridiculous, flatterers, apes, ri∣mers, players, wits, airy, light, foolish.

7. Proud, pretenders, pedantick, vain-glori∣ous, formal.

8. Contentious, litigious, quarrelsom, blu∣stering, cowardly, hectors, froward, perverse, disloyal, treacherous, envious.

9. Ambitious, arrogant, fierce, rash, impu∣dent, violent.

10. Crafty, sly, double, malicious, cheats, ver∣suti, and who can change their shape, mine, and discours, according to their advantage.

11. Covetuous, sordid.

12. Of angry persons some are sour, harsh, ill to please, sturdy, sullen, intractable, unad∣visable (a disposition mixed up of pride and melancholy) peevish, fixing upon the worst, morose (a delicate sort of wasps) who are of∣fended if every thing be not done the best way, i. e. as they would have it. Some mens anger vapoureth away in words, clamor, scolding, re∣viling, railing, threatning. Others say little, but lay up revenge against an opportunity; this is incident to superiors, who conceive it below them to quarrel, and who think themselves despised, if every thing is not conformed to their will. Others neither chide nor revenge, but turn their wrath upon themselves, as melan∣cholic men do. I pitty these, for they have already the reward of their peaceable wrath: who have a pleasure in their torment, and a kind of satisfaction in their most agreeable dis∣content. But it were better for them to chide even without reason, then store up this sooty humor, which corrodes body and soul.

Some are quickly angry, and quickly pacified, hasty.

Some are quickly angry, and difficultly pacified.

Some difficultly angry, and difficultly pacified.

Some difficultly angry, and easily pacified. The disposition of God himself.

13. Pragmatical, prating, impertinent, giv∣ing judgment in every business without a fee, without asking, in every mans company un∣welcome.

14. Mad, wild, furious, brutish, untamed, terrible, pertinacious, cruel, impious, divelish, cross, precipitious, despiteful, revengeful, ty∣rannical.

15. Ill-natured, solipsi, valuing themselves only, their own judgment and interest, deceitful.

16. Melancholick, jealous, suspitious, discon∣tented, interpreting every thing in the worst sense; and every displeasure to be contemt, affront; and all men to be against, and ene∣mies to, him.

17. Extravagant, Heteroclites, Alchymistical or blessed-stone-men, Astrologues, Diviners, passionate lovers, Romantick.

Good dispositions also are of several sorts.

1. Subtil, sharp, piercing, ready, vigilant, at∣tentive to business, sagacious.

2. Argute, acute, quick in giving answers and reparties, resolving doubts and speculative que∣stions, inventive.

3. Facetious, merry, cheerful, gay, jovial, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

4. Wise, prudent, judicious, that examine things to the bottom, able to discern and judge of things alike, sage, grave, practical, expe∣rienced, that know opportunity.

5. Free, noble, generous, bountiful, meek, peaceable, quiet, moderate, magnificent.

6. Bold, resolute, free in reprehending others,

and speaking their own minds, back'd with rea∣son, hardy in difficult enterprises, brave, war∣like, valiant, sensible of honour.

7. Stable, magnanimous, constant, patient in adversities, and businesses.

8. Industrious, thinking, ingenious, universal.

9. Religious and devout.

There is also great mixture and composition of these, sometimes contraries seeming equally emi∣nent in the same person. Procopius saith of Justi∣nian, Juxta malignus erat & deceptu facilis, cujus ingenium pravum & fatuum dixeris. Dissimula∣bat ipse fraudibus omnium expositus. Temperamen∣tum insolitum, cum ex contrariis constet. Inconstans amicis, inimicis inexorabilis; avarus, contentiosus, novarum rerum cupidus; ad scelera facile, ad opti∣ma nullis suasionibus moveri poterat. Yet is not this temper so unusual as Procopius supposeth. For most men mistake a vice for a seemingly like, but really-contrary, virtue. As pride for great∣ness of spirit; hectorisme for valour; cunning for wisedome; which are really contraries. And in∣deed concerning young Men, and all others (as Women, persons ill-educated, &c.) who fol∣low their present apprehensions and impetus, without much considering their actions, or re∣ctifying their inclinations by reason, it is often∣times hard to discern whether they be virtuous, or vitious; which is not so concerning those who are habituated: for then all virtues go to∣gether, as well as all vices. And those constella∣tions are easily discovered by their own light. But natural virtues are often accompanied with such natural vices as are habitually contrary. As meekness is often joined with faithfulness, and then it proceeds from want of spirit and ap∣prehension.

Whereas habitual or acquisite meek∣ness hath perhaps an inclination to sloth, but hath mortified and bridled it. And every vir∣tue appeareth and sheweth it self, when necessi∣ty or fitting occasion requires it. So gravity in a child, and those who being old are yet children in understanding, is accompanied with dulness, formality, pride, and censoriousness: be∣cause it proceeds from want of mettle, not from choice; and seeks to justify and shrow'd that defect by finding fault with others. Where∣as true and laudable gravity is opposed only to levity and folly. So natural civility and courtesy is joined with effeminacy; severity with impla∣cability, and the like.

6. CLIMATS also, and divers other acci∣dents, produce various inclinations; not that any Country produceth only one inclination, but only more of one then another. So all of one age are not alike inclined, tho most of them are; and more in youth then age, because the manners are then least artificial. I will set down therefore, and because most to our purpose, inclinations of youth: that the Educator may in some measure be able to judge, which are im∣perfections of the Age, and therefore likely to fall off when his charge arrives to maturity. On∣ly this caution ought to be observ'd; that he humor or encourage not his charge in any of them, for that is to perswade him to be a child alwaies. And 2ly that, if he be in any of them exorbitant, the fault then seems to be of the person, not of the age; which happens very fre∣quently: and therefore requires more care, and a more early and efficacious remedy in the edi∣cation.

Young men then, being guided by sense, nature and passion, not reason, experience or discretion, are inconstant and unsetled. For the sense being easily tired with the enjoiment of its object, and the Soul (being made for somthing bet∣ter) not finding satisfaction in things sensible, they conceive à fastidiousness of the present, and a desire to change: and this is necessary for their condition, that they may not obstinately and fixedly resist (as old men commonly do) the introducing of such habits as are necessary to the perfecting their faculties, and making them happy. For tho their passions be ea∣ger, and sensuality predominant, yet their re∣sistance is strongest at the beginning, after∣wards they with patience are brought off; their natural inconstancy suggesting advantages to the Director. For their present thoughts be∣ing vented, they are at long-running, as a fish when wearied, brought tamely to your hand: therefore also you may hope well of most of them, but be confident of none. Hence also it cometh that with less reluctance they em∣brace such knowledges as do not thwart their pleasures, and senses, but of morality and prudence they are less capable; and that in sickness when sensuality fails, they are easiliest wrought upon. Therefore also are they open, and free, easily disco∣vering their thoughts and inclinations. Eager, also, hasty, unadvised, sudainly resolving and as violently pursuing what they resolve for a little time. Quicquid volunt valde volunt. Sto∣macful also, as not tamed by adversity or ne∣cessity. They are also taken with shows, gal∣lantry in cloathing, &c. desirous of what they see, and weary of what they possess: ambitious

to do what they cannot, or should not, but neg∣lectful of what they ought and can. Therefore gladly would they be learned, but not study; be excellent, but not take pains: consequently ex∣pensive, easily seduced, negligent, careless, fear∣less, forgetful, improvident and credulous: De∣sirous of honor, and making a shew of excelling in beauty, clothes, &c. of getting the victory at play and gaming, yet valuing honour more then gain; wanting experience they are angry, fierce, enemies of thinking and consideration, and therefore rather affecting bodily exercises, at which they labour and sweat without mea∣sure. Full of hope also, catching at appearances, gay, merry, laughers, modest, bashful (because ignorant) pittiful, loving their companions and and follies more then riches; the want where∣of they value not, because they know not their value; therefore not looking beyond the present, nor avoiding ill consequences. Imitative also; for the Soul, being a blank paper, and natu∣rally desiring to be furnished, greedily imbibes what it sees before it; and this is that faculty, with which God indued them on purpose that they may learn, and advance in knowledge and wisedom. Children speak nothing but what they hear, and do nothing but what they see: hence they are generally addicted to designing, acting, &c.

SUCH then being the conditions of young persons; those who have the contrary are to be feared and well look'd after; especially the sly, reserved, close, who are also commonly cunning and malicious, for this reservedness proceeds ei∣ther from pride, conceit of their own abilities,

and unwillingness to be taught; or from evil designs; for who strives to conceal what he cares not who knows? or from jealousy, that other persons counsel them not for the best. These do usually guide themselves by words that seem to them accidentally spoken, where∣by they are easily ensnared and ruined. For no man being able to bear the burden of his own thoughts, and these having no friend or confi∣dent, they have no other course to steer. They will with all patience hear your advice and re∣prehension, when they are resolved nothing shall work upon or alter their purposes. Some∣times they will take notice of so much as serves to their own designs, and misinterpret and detort what you say, even contrary to your intention. These persons are commonly seized by flatterers, mistresses, or at best fall into low and mean courses. It is difficult to cure this malady, yet ere they know their strength, threats and punishment do them good: or accidental recommendation of such to their conversation, who may humor them by counterfeiting the same inclinations, and complying with them, till by little and little they can shew them the great advantage of freedom and openness.

It hath bin also the observation of learned men, that the sad, melancholick and querulous hardly advance to any great proficiency. Prae∣cipuè vitentur tristes, & omnia deplorantes, qui∣bus nulla non causa in querelas placet Sen. Neque illum tristem semperque demissum sperare possum cre∣ctae circa studia mentis fore. Quint. Querulousnes often proceeds from some inward debility of body, as sharp humors, mal-conformation of some part, or the like.

IMPUDENCE is commonly a forerunner of debauchery, violence, contemt of Laws; also of heedlesness, forgetfulness, slowness to learning and wisedom. Confidence is the medium be∣twixt it and bashfulness. 'Tis observed in the life of Emanuel Philibert Duke of Savoy, that when a child, he had the confidence to speak to any person, as he did to Charles V. that great Emperor; but if what he said was not approv∣ed, he pressed it not, nor was offended when denied; which seems indeed to be the true notion of Modesty and Confidence, to express his mind freely, yet entirely submitting himself to the judgment of his Superiors.

BASHFULNES on the contrary is an evil weed, but sign of a fruitful and good indoles. Care must be had, that in weeding it we extirpate not modesty. A bashful man is not his own master, nor useth his own judgment, but is over-awed by others boldness: and the more im∣pudent have more power over him. 'Tis also an evil guardian of youth, betraying it, contrary to its own desire and inclination, to the worst men, who hurry it to evil actions and places. How many have lost their estates, honors and lives, because they were ashamed to distrust? A man invites you to drink, to game, to rob, to be bound for him: cast of that foolish mode∣sty, deny him. An impudent flatterer comes to eat upon you, he begs an horse, a ring, a gar∣ment, give to the deserver, not the beggar. Some are so bashful, as not to send for a good Physi∣cian, or chuse a good Lawyer or Governor, be∣cause they are acquainted with a worse. Begin betimes to break this fault in small matters, ex∣ert

your liberty and judgment in denying to drink, to accept a recommendation, to lend money, to admire every one you hear praised. And be constant, not overcome with importu∣nity, another sort of impudence.

7. THERE are two Dispositions most inci∣dent to young Persons of Quality, because they most resemble greatness of spirit, tho in truth as much opposite to it as a Dropsy to health: of which I shall speak somewhat more copiously, These are Anger and Pride.

1. AN angry Inclination in children disco∣vers it self, either by pettishness, peevishness, ha∣stiness, &c. or by surliness and sullenness. Tho all in youth of mettle are promt and seem to be angry naturally, yet doth that shew it self in briskness and cheerfulness, this in frowardness and incorrigibility. If this evil weed grow up with them in age, and they be not broken of it be∣times; it makes them follow their own impe∣tus, despise counsel of friends, and authority of Superiors; Eripi sibi suum judicium, etsi pravum, non sinunt; they defend and hug their error, and had rather continue in it, then change, or repent by others advice. Also because they are inconsiderate and furious, they pursue their purposes good or bad with great force and con∣cernment; and therefore take not the aptest and most rational means to obtain them. (For reason judgeth what is fit and just, anger useth that as fit which it judgeth to be such; which makes many good Hunters, for we are not an∣gry with Beasts, few good Soldiers.) Hence it comes that angry men are unwary, easily de∣ceived;

not open and plain, but exposed to them, who are willing to take advantage. Apt also to judge evil, and hate other men upon slight occasions; therefore are they not fit for friend∣ship: also uneven, and unequal in their conver∣sation; many times also inexorable, unsociable, and tyrannical: and their discourses runs much upon oaths and curses. Many are the causes of angriness; sometimes a choleric humor, from their nativity, or adventitious, so we see families ve∣ry subject to it; but most commonly it pro∣ceeds from weakness of judgment. And gene∣rally the more impotent, the subjecter to it: as children, women, aged, sickly, in adversity, or such as are other-waies also passionate. So we are more testy and angry when weary, when watched, or any other trouble upon us, as a thorn in a finger breeds a feaver in the whole bo∣dy. Some are angry out of choice, thinking it a piece of grandezza, and that it makes them feared and respected. Others by an evil cu∣stome, being by their Parents or Educators in∣dulged their own wills; who at first not suf∣fering others to contradict them, at length nei∣ther dare they themselves.

BECAUSE this passion admits no counsel as other passions do, but is, as when a man sets his own house on fire, all full of tumult and confusion, that no orders can be heard or obey∣ed; it is difficultly cured. In age it is reme∣died either by afflictions and crosses, which Pro∣vidence bestows upon such persons as he loves, or by prudent considerations; such as these. Be∣cause it springs commonly from small matters, a word, a jest, a taunt, a neglect; endeavour to

pass by, pardon, and get quit of the occasions; examine no faults too curiously; chaw not nor reflect upon them; argue not, nor consider what other men will think or say, for that blows and kindles the flame. Neither desire great, much, difficult, or rare things; nor desire vehe∣mently; be as indifferent to all things as is pos∣sible; and make use of common things, rather then appropriate them to your self; that I and MINE are great sticklers for anger. When you are in a fit, reflect upon your self and your inner constitution, see how the whole frame is disordered (it is a passion even in the external as deformed as dangerous) and either conquer it (which after you have done sometimes, the victory to a vigilant person is much easier) or at least defer what your passion promts you to do; for whatever is done in anger, may also be done with judgment. For discretion saith not, do not punish a faulty servant, but do it prudently. Some endeavor to suppress and quench it by violence, but then it is apt to ferment either into melancholy, or malice, and envy.

THE Education also of choleric persons is not less difficult, except they be menaged when very young; for then their humor may be bro∣ken by force and punishment; but when they begin to understand their strength, fair means must be used, for fear of breaking also their spirit; and while we cure the angry man, we make him soft and lazy. For this passion, and spirit, are many times so twisted together, that it is difficult to distinguish the actions of one from those of the other; and consequently to

pluck up one without destroying the other. It is in vain to admonish or reprehend when the passion is violent, for at best 'tis but as burning feathers under the nose of one in a fit of the falling sickness, which may perhaps raise him up, but cannot cure him. But when he is sober, furnish him with good remedies and conside∣rations against a time of necessity; as men do when they fear a Siege, and expect no relief from abroad. Or check it with another passion, as with shame, or fear, or joy. Indeed cheer∣fulness and moderate pleasure clear up the spi∣rits: and tho sadness and anger differ, yet are they much alike in their causes, and the same medicines are good for both.

2. PRIDE is many times grafted upon an∣ger: and is so like to it, that it is not easy to discern which operations proceed from which cause. It is grounded in an error of the under∣standing, i. e. a vain and false opinion of his own excellency above others, and above the truth. In youth it discovers it self by contemt of others, ingratitude, injuriousness; accepting all honor, respect, and officiousness as due and deserved, but paying none: therefore conversing more wil∣lingly with inferiors, and domineering over them also; neither is a proud man familiar or friendly to any but flatterers, to whom he easily be∣comes a prey. His care is not to do well, but to seem so; and therefore he is ashamed to con∣fess a fault, error, ignorance, or inferiority; to learn or be taught; to be chid or corrected. Instead of amendment he is sullen and dogged. He is seldome free from envy, and therefore impatiently hears the praises of another, especi∣ally

his equal; but he swells, looks big, struts, vapors, and boasts to shew what he thinks him∣self to be: he is displeased, hateth, and reveng∣eth if not treated according to his merit. Com∣paring himself with others 'tis to his own advan∣tage; looking only upon their errors, and ag∣grandizing them into faults and vices: but upon his own virtues, which are all heroical. Espe∣cially prying into the actions of Superiors, whom he imagines to usurp upon him, who deserves and can menage all things, better then they. Therefore if in power, he becomes imperious, ty∣rannical, opiniastre, impatient, if every thing correspond not to his desires: But if he fall into misery, as commonly such do (being more ex∣posed to it by reason of their high valuing of themselves) he is low, vile, cowardly, and de∣jected. His great badge is singularity, and his discours runs much upon I, we, mine, &c. This being a fault of the mind, and not radicated in the temper of the body, is reduced to equani∣mity by mortification of his own conceits and fancies: either by punishments, by reason and good counsel, or conversing much with strangers; or by the method taken by God Almighty to humble him by others resisting,, despising, and crossing him.

8 I HAVE not observed that any Physio∣gnomical signs are infallible: not, tho many of them concur in the same indication; and tho ma∣ny famous Authors and Proverbs in all Lan∣guages seem to authenticate them. For indeed the temperature of the body seems no otherwise to be the cause of the actions of the soul or per∣son, then as the temper of the Axe is the cause

of cutting; to which many other things as fi∣gure, weight, motion, &c. are required as well as it; and yet all together are but the instru∣ment of the man, who by greater strength, dex∣terity, &c. can work better with another sort of a worse tool, and can make one advantage remedy another disadvantage. We see also that study and experience give more force to the soul, then any disposition whatsoever of the body; even as temperance, labour, &c. make the bo∣dy more obedient: all which are great testimo∣nies of the Souls spirituality. 'Tis commonly set down by Authors, that tall and strong men are of small understanding and courage: that it is a sign of wit, to have a curiouc tast, and delicate stomack (which indeed proceeds sometimes from the weakness of that faculty by too much intentive study) and many such like: which it is in vain to repeat; since it is not difficult to shew that some of contrary dispositions have the same signs: and of contrary signs, v. g. to in∣genuity, are yet ingenious. Seneca saith of Clara∣nus ep. 66. Inique se gessit natura, & talem ani∣mum malè collocavit: aut fortasse voluit ho•• ipsum ostendere, posse ingenium fortissimum ac beatissinium suh qualibet cute latere. Et videtur in exemplum editus, non deformitate corporis foedari animam. The like is verified of the President Pedro Gas∣ca, that recovered to the King of Spain, Peru almost wholly revolted: and of many more in our memory. Yet thus much I willingly grant, that the passions discover themselves almost in∣evitably by the countenance; because they, be∣ing sudain and violent mutations in the Soul, cause the like also in the spirits; which shew themselves through the skin: or in the motions

also of the exterior members. But it is not so with the inclinations and dispositions, which are by our own industry and habituations turned now into natural: and impress no such violent or extraordinary motions in any part, either of spirits, or body.

9. MORE trust is to be had to such other signs, as seem to be the flowers, which preceed and pretend some smell of the fruit it self. These then promise virtue; modesty, obedience, advi∣sableness, compassionateness, loving virtue in others, and consorting with such, cheerfulness, aptness to friendship, impatience till reconciled to any he offended, mildness, humility. Those who are apt to shed tears, are of a softer and lovinger disposition, as those who cry and shed no tears, prove commonly stubborn. Signs of nobleness and generosity are, to confess a fault ra∣ther then tell a ly, or frame a cobweb excuse; to be ashamed to be overcome in any laudable study or exercise; not to be angry when justly reproved, or corrected, (moneri posse, ac velle, summa virtus est;) to do more for honor then reward; not to be easily discouraged or despond, but to be more sprightly; to desire difficult em∣ploiments; to pass by small offences; not to deride others defects; to be more ready to ex∣cuse then aggravate faults of his Companions; lastly, to be grateful, especially to his Masters, Teachers, and Servants. Signs of a capacity for sciences, are, attention to what he goes about; demanding the reasons of things. [By the way, asking questions very much discovers the in∣geny of a child: for to ask many is a sign of curiosity and wit; to ask vain and impertinent

ones, or the same over again, or not to stay for an answer, of folly and inconsiderateness; material and pertinent ones, of judgment and discretion.] WHY is the great question of knowledge; not to be satisfied with a slight an∣swer; sagacity, and much thinking; not talka∣tive, but reflecting wardly, meditating with, and entertaining himself. Primum argumentum compositae mentis, posse consistere, & secum morari. Good imitation of what he sees. If he have so much confidence of his parts, as to hope with industry to conquer every thing, but without labour to do nothing well; if he have a strong faithful memory for things, tho not for words; if a rational, methodical, and regular under∣standing. As Democritus seeing Protagoras, when a youth, to bind up a fagot orderly, and to the best advantage, conceived him fit to be a Scholar.

AND Cimabue rationally conceived great hopes of Giotto Bondone, when being a poor boy and keeping his Fathers sheep he saw him de∣signing one of them upon a brick. Afterwards he became the restorer of that whole art, and the famousest man of his age. A child that delights in tormenting, and vexing either Beasts or Men (as the daughter of Caligula, that let her nails grow to scratch her companions and play-fel∣lows) is of an evil, perfidious, and bestial nature.

DELIGHTING in gallantry commonly por∣tends lowness and weakness of spirit, as have those Women, who have nothing but their outside to entitle them to humanity. But slo∣venliness,

if it proceed from negligence, i. e. if he be careless in other things, especially of con∣cernment, is a very ill sign: ad morem discincti vivere Nattae. But if from particular neglect of delicateness, as too low and mean, 'tis a good sign, cave tibi à male cincto puero. A sign of timorousness and effeminacy is to indulge divers fancies, and to pretend to see imaginations and spectra (things which valiant men are seldom troubled withal) as also to pretend antipathy to divers sorts of meats; &c. and timorous∣ness is the prologue to craft and dissimulation. Unseasonable gravity many times indicates slow∣ness to sciences, negligence, and weak memo∣ry. Quickness of wit is in danger to usher in pride, contemt, abuse of others, and neglect of study. Acuteness and sagacity is often ac∣companied with anger and precipitiousness. Such also, if Students, are apt to fall into needless curiosities, factions and heresies. For they search not to the bottom; but having principles think to work out the rest by the dexterity of their wit. Vain-gloriousness is al∣waies subject to flatterers. Distinguish between softness and meekness: the more soft the less un∣derstanding, the more meek, the greater gene∣rosity and nobleness of spirit: a soft man hath no anger or gall, a meek man bridles and ma∣sters it. Huffing and swaggering (like bottled drink) commonly shews want of spirit, for it is but froth that makes that noise, and pre∣sently such become vapid, and distastful.

10. WE must take heed of thinking any of these imperfections or faults incurable, because according to a natural inclination: or if a child

be not exactly such a one as we would have him, that he must be treated as the Brachmans did their children, whose indoles they disliked, abandon them in the Woods to the wild Beasts; or as the Inhabitants of Madagascar, who ex∣pose all their children born upon a Friday. Tur∣piter desperatur quicquid fieri potest, saith Quinti∣lian. Illud desperandum est posse nos casu bonam mentem influere: laborandum est: & ut verum di∣cam, ne labor quidem magnus est; si modo animum formare incipimus, antequam durescat pravitas ejus. Sed nec indurata despero. Nihil est, quod non expu∣gnet pertinax opera, & intenta ac diligens cura. Sen. ep. 50. Let the industrious and skilful Educa∣tor make many trials and divers experiments, as Physicians do, before they give a determi∣nate prognostic.

Now, of cures some are general. As 1. to make them know their infirmity, and that it is an infirmity; and 2. that they be willing to be cured. For it is not as in corporeal diseases, when the body is necessitated, by connexion of causes, to undergo and suffer the malady in∣cumbent. But here the Soul is in its own pow∣er, subject to it self only and its own will, and that directed by the understanding. Where∣fore the first step to a cure, is to convince by reason that they do ill, i. e. to acknowledge their disease: the desire to have it cured follows na∣turally. So that it is in the power of reason to rule absolutely over the affections and disposi∣tions of the Soul. But because reason some∣times is misled, or obstinately mistaken, Almigh∣ty God hath given us his holy Religion, and his spirit, to govern reason also, and render every

thought obedient to Faith. So that in Religion lies the universal and never failing remedy of all the evils of the Soul. But many times parti∣cular and topical ones are also to be applied. A child, when he begins to go, refuseth imme∣diately to be assisted; So when the will begins to follow its own choice, it then also begins to scorn a guide; the appetite of liberty being stronger then that of security. Great industry therefore and discretion is requisite to turn it the best way; endeavouring, as Physicians, to introduce the contrary of what is amiss, and sup∣ply what is defective; to coerce and discounte∣nance the bold and impertinent; to encourage the soft and modest: severe to the merry, cheer∣ful to the melancholic. Waken the taciturn with questions, and silence the loquacious with baffling fallacies. Bridle the too forward and eager, and spur up the lazy and slothful.

11. SOME there are, who are lazy and un∣industrious to study, yet very active and sprightly in bodily exercises; these many times are fitter for other emploiments then learning. Others are to all purposes slow and sawntring, and these are to be cured with bodily labor. First make them play, run, leap, &c. afterwards bring them to study. For there seems to be a moisture clog∣ging their spirit, which must be first shaken of; for if they be indulged they will become more sleepy, even till chang'd into dormice. Then never let them want work, yet not much at a time, but be careful that what you command them be sedulously performed. There are also who are pettish, peevish, hard to please, and are alwaies lean, maigre, and consumtive: which

proceeds from a sharp, thin humor, easily ex∣asperated, and to such a degree as may be very prejudicial. It is best therefore to deal with those gently and smoothly (the default being more in the body then the mind) and not put them upon crabbed, intricate, vexatious, or intentive studies; nor be too rigorous in exacting an ac∣count of them. It would be worth labor to try whether such medicines, as dulcify the blood, would not profit them. Like to these are they, who seem rough, harsh, regardless of civility, and not easily mingling conversation. These, (if not such in extremity) when mellowed by experi∣ence, prove better then the complaisant and ami∣cable. Keep this sour disposition to study, vir∣tue, and knowledge; and tho he grumble and repine, be content so as he doth his work; and he is in less danger of temtation, becomes more solidly virtuous, and lasts much the lon∣ger. As the wine, which pleaseth in the Cuve, must be drunk in the must. They are also fitter for friendship then the compliant; for these are equal to all, and the greatest interest can be gain'd in them is but civility; the other chuse their company, and fix upon the best. This sourness proceeds ordinarily from a brisker, and fiercer spirit, not willing to go in the ordinary routte, nor follow the track of those he under∣values; but loves the generous tast of liberty. Whereas the soft wax, that melts with every ones fingers, keeps no impression. But if this harsh∣ness be extream, and increase with age; consider whether it grow from pride, and then the root is to be digged up; or from natural inclination; and then let him frequent facetious and merry company, let him converse with Strangers, with

whom he must stand upon his guard. Womens acquaintance also, if discreet persons, is not ill for this disease. With the froward and perverse begin to use severity betimes, and master him before he know his own strength. Let him not be humored or gain by his sturdiness; but let him know by experience, that his tricks are not only undecent, but vain also and uneffectual. Imi∣tate God Almighty, who to the meek sheweth himself gentle, but to the perverse, froward: that he may humble the high looks and thoughts of the proud. For indeed this sullen humor, which against all reason will be guided only by its own opinions, and will brook no con∣tradiction, is the effect of the greatest pride; and is too frequently found in Persons of qua∣lity, when cockered by Parents, or flattered by Servants. When they are children rough usage is good for them, but afterwards it irri∣tates them the more. Then if sober reasoning open not their eyes, they must be (as wild Trees) often transplanted and removed into strange company. For where unacquainted they dare not shew their humor; especially be∣fore such as will not brook their impertinen∣cies, but answer them with laughter, scorn, or somewhat more severe. Indeed generally all bad dispositions are reclaimed by conversation, and the example of other persons, especially such as are eminent in the virtue you would produce. Afflictions also have a wonderful force, which are discreetly to be menaged by the Edu∣cator, for then the humors are ripe for purga∣tion.