A Sum of Moral Philosophy, Part 21 – Part 34

A Sum of Moral Philosophy · Part 21 – Part 34

p. 55XXI. Of Anger.

ANger is a compound of sundry passions: As 1. Pleasure in revenge. 2. Greife in recounting the wrongs. 3. Insolence in ouerbearing 4. Envy in repining at the welfare of others: The proper Act of it is desire of hurting.

The tenents of it are 5.

1 A just injury requires as just anger; and it is stupidity not to be moued with it.

2 It is not bent against men in generall, but to some in speciall only. Thence Timon is not sayd to be angry with all but hate all.

3 Noe passion is more indiscreet then it: thence it's ridiculous, and to be contemned, none more violent, thence terrible, and to be feared.

4 Being moderate it whets Valour; but over-earnest it weakens revenge.

5 To be suddai… moved is a signe of weaknes; hence it agrees more to the sicke, then the sound, to old folkes then to yonge: And to Women.

— Quippe minuti

Semper & infermi est animi exigui{que} voluptas.

Ʋltio continuo; sic collige, Quod vindicta

Nemo magis gaudet quâm faemina.—

Adjuncts of anger are these viz.

1 Vexation of mind.

2 Ignorance of his owne strength.

3 Vndecency of gesture.

4 Wrongefull opinion of others.

The causes raising it are

Generall.

Speciall.

1 The generall disrespect shewed 4 wayes.

1 By derision in words.

2 Injury in deeds, as against.

Body.

Goods.

Name.

p. 563 Ingratitude for good turnes

1 Freinds.

2 Inferiours either in

1 Blood.

2 Authority.

3 Wealth.

4 Vertue.

4 Want of due observance from our.

2 The speciall are according to the nature of speciall persons.

1 If we hauehave too setled a perswasion of those we converse with, if they fayle in the contrary to our expectation, our choller riseth: Hence credulity inflames anger.

2 Curiosity inflames it, if we busie our selues too much in louelove, and frivolous matters: Crosses in either of them fret vsus.

3 If we delight in one thing more then another, when we should vse either with indifferency: As in an houshold, if our stuffe of this fashion like vsus better then that, and we take pleasure in it, the losse or the mislaying of it frettes vsus

The waies to allay anger in others.

1 Proue the wronge done vponupon

Ignorance.

Constrainte.

Suddaine P…ssion.

Mischance.

2 That it was done to our owne harme, aswell as his.

3 Shew sorrow for it, for outfacing growes of Impudency, that of disrespect, the nurse of Anger.

4 Be not opposite in talke.

5 Dissemble our Humility, and feare: the angred by this are lesse prone to revenge.

6 Seeme to be serious for his good, and overcome this wronge with other passages of kindnes.

7 Speake not against men of his sort and quality though their persons greiue him not.

8 Scoffe at none whatsoeuer, but be affable to all. Isocrates. ad Daemon.

To beare anger in our selues the waies are 4.

1 Vse noe hart greife but

Sports.

Games.

Merriments

yet bar insolent delights, sith these are ouerbearing, and anger others.

2 Resolue to resist choler by not easilie accepting disrespects.

3 A suddaine feare, or greife vnexspected allayeth ones anger.

4 If a wrong be offered, rather contemne the offerer as wanting witte, then thinke our selues disgrased by it.

How to behaue our selues in anger. 3.

1 Bend our selues to a contrary passion; as Socrates with his freind laboured to looke most pleasantly on him.

2 Retire we our selues from Company till the passion hath spent it selfe.

3 Not to revenge before our anger be past.

Persons most giuen to anger. 4.

1 Weaklings, as Children, weomen, sicke men, old folkes.

2 They, that are ambitious, and standing for offices.

3 They, that require much awe and reverence of others.

4 They, that know their deserts well, yet are scorned.

The partyes, with whom we are least angry.

1 They, who reuer…nce vsus which argues, they doe not disrespect vsus.

2 We cannot be a…gry with him, whom we feare; sith anger implyes hope of revenge: feare not.

3 Men doing things vponupon choller, lesse anger vsus.

4 Anger cannot be against those, whom we cannot hurt, as gods, and kings, that are out of our reach.

Satis de Ira.

XXII. Of Maligninge.

THis Passion hath 2 partes

1 Envy greiving at another Good.

2 foreign, ioying for anothers evill.

1 It is in the worst-natures, and is opposite to common society.

2 It is principally betwixt equalls, as men of the same sort: hence we envy not those, that are in eminency aboue vsus: A p. 57common souldier neuer envies Alexander; one of his nearest captaines may.

3 It aymes especially at the goods of

Honour.

Fortune.

4 It eates vp a mans hart by fretting at others.

5 It ariseth from pride of our owne deserts.

The way to avoyd it in our selues is to thinke that there must not be an equallity of Gifts and goods in all: that as men are diuerse, soe they must hauehave distinction of place, and if any excell, we ought not to repine.

Great men avoyde the Envy of others 3. waies.

1 Let them shew themselues gentle, and affable to all.

2 Imploy their goods to the vses of others.

3 They must not thinke to be singular in any thing, sith that is envious. Nemo de nobis vnus excellat, This is the law of the Ephesians, who therefore banished Hermadorus.

XXIII The Efficient cause of vertue.

VErtue is effected by 3. things

1 Nature

2 Precept.

3 Practize.

Nature begins the inclination; Precept directs it; Practise perfecteth it.

Nature workes vertue either from the

Soule only.

Temperature of the Body.

In Soule are 2 Partes

Vnderstanding.

Will.

The vnderstanding is either viz.

1 Speculatiue, working for contemplatiō: the Issue of this is Sapiēce or pondering.

… Practicke, working for action: The Issue of it is Honesty or Morall Vertue.

1 The Actes proper to …he practicke Vnderstanding are 3

1 Conscience.

2 Consultation.

3 Prudence.

p. 58These judge things to be

Good.

Evill.

Then the will records them

1 For affecting it if it be good.

2 For avoyding it, if it be evill.

Of practicke vnderstanding.

As the Speculatiue is the discerner of truth from falsehood: So the practicke of good from evill: Both judge from principles, & vndoubted opinions: The practicke judges only of morall principles arising out of the law of nature: Grounds, that Atheists assent vntounto in the generall; though they will not follow them in particular.

The principles of these are,

1 Honour God.

2 LoueLove honesty.

3 Obay

Parents.

Magistrates.

4 LoueLove our Country.

5 Hurt no man, but doe, as you would be done by.

6 Yeild every man his owne.

7 Vse all sociably, and in freindship, as far as stands with our

Credit.

Benefit.

8 Execute common malefactors for the common quiet sake.

9 Suffer distinction of Lordships, lands, bounds, mens private possessions, &c.

These rules all nations assent vntounto, and from these institute their common weales, Ius gentium. The breach of these is accusable by nature, and this accusation is termed Conscience.

XXIIII Of Conscience.

COnsciēce is the immediate act of our soule, arisi…g from a naturall apprehension of good, and avoydanc… of evill: It cannot be totally extinguished in any.

p. 59It bring vsus

To know our faults.

To condemne them.

To hauehave will to prosecute the contrary.

It is either of

faults past; so it

Checkes.

Condemnes.

future, so it retaines.

It is best in the meane, and most dangerous, when it is to

Large.

Nice.

1 The former calls evill good, and breeds presumption.

2 The latter counts of the best good as evill, and breeds despaire.

It grounds vponupon this Syllogisme.

Noe evill is to be committed:

This particular is evill, Ergo.

Not to be committed.

The Maior is drawne from the practicke vnderstanding out of the rules of Nature. The minor ariseth from view of particulars, which are variable, and may often deceiue; if our apprehension of them bee false, our Conscience must needs erre.

Error of conscience proceeds from these heads.

1 From ignorance, if we know not what is to be

Chosen.

Refused.

2 Negligence in not fitting our selues, and getting direction from others, if we find our owne weake.

3 Pride in not humbling our conceits to others, that are

Wiser.

Honester

then vsus.

4 Singularity in following our owne priuate spirit.

5 Passion, that inclines conscience to follow appetite. Perit omne iudicium, cum res transit in affectum.

6 Pusillanimity in distructing all things, and fearing to venture on any thinge, least we offend: If we doe any thing against conscience, be it good or bad; the act vtterly is sinfull.

p. 60XXV. Of Consultation.

COnsultation is grounded on these rules.

1 It is not touching the End, but of the meanes directing to it.

2 Things past are not to be consulted off, but things future.

3 Not necessary things, but contingent.

4 Things nothing appertaineing to vsus are not to be consulted off.

Our consultation is either

By our selues alone.

By others.

1 We consult with ourselues if the matter be

1 Of a great secrecy.

2 Suddainly befallen.

3 If we hauehave not a freind to impart it.

2 To consult with others obserue them to bee

Honest.

Wise.

Faithfull.

The question in our consultation is,

1 Whether the thing be convenient for vsus,

2 Whether possibly to be compassed.

1 It is iudged convenient if it be, viz.

1 Safe for vsus, not discommodious.

2 Not against the 4. rules of Honesty.

Prudence.

Iustice.

Temperance.

Fortitude.

2 Possibility of compassing it found out from view of all these meanes, we must vse in working that end.

The particular wayes of Consultation are.

1 Whether the thinge be profitable, or disprofitable.

2 Whether honest, or dishonest.

3 When 2. profits are proposed, we question, which is greatest,

4 If 2. things be honest, which is most honest.

p. 615 When one part is only honest, the other only profitable, which is rather to be prosecuted.

In morality, the least honesty countervayles the most profit and is to be prefer'd before it: In Politickes or perswasion must be according to the auditory, with whom wee deliberate.

Before the Vulgar our consultation must be most inclining to profit, sith they are most addicted that way; before the better sort stand rather for honesty and Honour.

XXVI Of Prudence.

PRudence is a speciall quality of a moralist, being the sole directresse, and gouernesse of all his actions.

It is only in things ambiguous, and borders on Consultation.

It consists in

Choyce.

Iudgement.

Fitnesse of Application.

It longe consulteth, and quickly executeth.

It corrects things past, directs the present, foresees the future.

The speciall rule of it, is silence in revealing our purpose.

The waies to get it are.

1 Industrie in

Disputing

Reading

matters practicke.

2 Observations of mens carriages.

3 Noting what effects proceed out of what causes.

4 Acquaintance with sundry positiue lawes especially of our owne land.

5 Vsing to invent much of our owne, not to stand strictly on authority of others.

The partes requisite to prudence are.

1 Memory for retaining experiences past.

2 Vnderstanding for judging morall principles.

p. 62This gotten by—

Hearing.

Inventing our selues.

3 That wee may be ready to heare is required docility, our readines to learne.

4 For invention is required, Solertia, a ripenes of finding out meanes.

5 When we hauehave

Learned,

Experiēced,

Invented,

wee must conferre one thing with another, and discourse of the convenience of it. Hence to prudence is required reasoning.

Ra…io.

6 Out of this discourse arise precepts for action.

These obserue 3. things.

1 Direction for fit meanes to fit Ends. Hence is required Providence.

2 Weighing each circumstance of the busines: Hence Circumspection is required.

3 Avoyding all stopps, and impediments: Hence is required Caution for evill.

XXVII. Of the Will.

THe seate of the Will is the Heart, where passions reside

As the braine is the seate of the Vnderstanding.

The will prosecutes what the vnderstanding judges.

The object of it is Good: Of the vnderstanding Truth.

Will without passion chooseth the true good: with passion the forged and apparent only.

If goods be evident, it affects simply without prayse; if doubted, there is first deliberation.

It hath 2 partes, viz.

1 Approbation, or willing.

2 Refusall, or nilling.

For execution it commandes in men

Passions.

Faculty of motions.

1 The former it rules by perswasion, as by an Aristocracy p. 63or state regiment, whereby goverment is not so absolute, but the rest may interpose.

2 The latter it rules by command, as a Lord ouer his servant, without relent in the one, or reluctance in the other.

The tenents of the will are 2.

1 It affectes nothing, but what the vnderstanding hath weighed first and contrarily the Vnderstanding conceits nothing, but the will perswades; their offices are joynt and mutuall.

2 It cannot be constrained being of greatest freedom and liberty: Though we hauehave not freedome of will, to come from worse to better, in matters of grace, yet in matters ciuill we hauehave, sith it comes from a common motion of goodnes conceiued by the practicke Vnderstanding.

XXVIII. The Former causes of Ʋertue.

TO examine this we enquire what is the

1 Nature.

2 Properties.

3 Seuerall kindes of Vertue.

1 Its nature is to moderate the passionate part of the Soule, It is tearmed by Plutarch, A disposition of the vnderstanding part, according to Reason.

This reason either

1 Rules the passionate parte, so tearmed vertue.

2 Yeilds vntounto it: so it nurces vp vice.

Defin. Habitus.Aristotle defines it thus.

1 It is not connaturall, but bred by custom, thence termed Habit.

2 Of Habits some

1 Inforciue as the vnderstanding, that compelles vsus to assent vntounto an evident truth.

Praelectivus3 On choyce, and praelection, and such a one Vertue is.

In medio consisten.3 Praelection and choyce may be of things vtterly nought, as when 2 evills stand compared, and in competition, but the choyce of vertue must rely on the meane for his Center: p. 64whereas evills spread to the extreames, and multiply degrees: Goodnes acknoledges one only point of perfection, The golden mediocrity.

Mediocrity changes according to circumstance of

1 Time.

2 Place.

3 Person.

if it were set, and definitiuely one.

It were vertue for all to vse it alike, but the begger may not be liberall of his purse, though a king may; And Milo the wrastler may eate large meales, when the weakeling taking the same proportion may be termed riotous: The spitle of a man to a man is wholsome, but to a Serpent death: and what is vertuous to one, may proue a vice to a nother. This Mediocrity is to bee ruled by Iudgement of each circumstance, which prudence must praescribe.

Directions how we shall attaine the meane.

1 Of the 2. Extreames see which is most opposite to vertue, and avoyd it.

2 Sift out the vice, our nature is most prone to, and labour to avoyd it, by taking the other extreame: As a man being giuen to be prodigall let him labour to be couetous. Ab extremo ad extremum non pervenitur nisi per medium. So wee straighten stickes by bending them as much the contrary way, as they are bent the other way.

3 Resolue to resist bodi…y pleasures, and embrace them of the minde. 2 The properties, and notes of vertue.

1 No morrall vertue, but is placed between 2 vices.

1 The Excesse to be depressed:

2 Defect to be raysed.

2 Its ever in action, and the action must be with 3. conditions

1 Knowledge. Scientèr.

2 Perseuerance. Constantèr.

3 Willingnes. Volentèr.

3 Delight in goodnes is a signe of the vertue gotten.

— Sorrow argues, we do it unwillingly.

4 Vertue is conversant especially about the Moderating of sith these are the grounds and ends of all the rest.

Greifes.

Pleasure.

5 It is exercised about the highest, and hardest imployments.

p. 656 It is amiable to all men, even to strangers, and enimies.

The grounds of vertue 3.

1 Religion towards God.

2 Charity to our neighbours.

3 Cherishing our selues according to reason.

The comprehension of all vertue is vniversall Iustice: by it we yeild our duty to

God.

Neighbours.

our selues.

XXIX. The Seuerall Kindes of vertues.

VErtues are either

1 common to all.

2 Speciall to some persons.

1 The common are requisite to all, though perhaps few hauehave them.

They are either

1 Proper, or full vertues

2 Improper or halfe vertues.

1 Full Vertues are directed either

1 To our priuate good only.

2 To the good of others.

1 Our priuate good is gotten by the gouernance of 2 passions

1 Desire.

2 Feare.

1 Our desire is of things

Naturall.

Adv…ntitious.

1 Naturall

Of nourishment: The vertue that tempers this is Sobriety.

Of Venery: the vertue, that allaies this is Chastity,

The conjoyning of both is called Temperance.

2 Goods adventitious, as of

Wealth; the Vertue for this is content.

Honour; the Vertue for this modesty, or a decent competition, of what we deserue.

3. Our feare is allayed by Fortitude.

2 Vertues directed to the good of others are.

1 Iustice of

Exchange.

Distribution.

p. 662 Bestowing of guifts for the

Greate ones, termed Magnificence.

Smaller sort, Liberality.

3 Courtesy, and pleasantnes of Conversation.

2 The halfe and imperfect vertues are

1 Veracity, or a habit of telling truth

2 Grace of carriage.

3 Aemulation.

4 Continence.

5 Patience.

2 The vertue speciall to some persons is the Heroicall spirit, which cannot be incident to all, but only to the highest, and best perfections.

XXX. Of Temperance.

THis containes

1 Sobriety touching

Meats

Drinks

both these hauehave their

1 Propertys.

2 Effects.

2 Chastity, tamer of lustes.

The propertys of Temperance.

1 With moderation to desire absent delights, and to vse them present honestly.

2 To affect only such as are lawfull, and honest.

3 For attaining, or inioying them to doe nothing, that may prejudice

1 Health.

2 Credit.

3 Priuate Estate.

The effects of Temperance

1 Soundnes of body.

2 Strength of vnderstanding.

3 Promptnes of both acquiring, and exercising all other vertues.

p. 67Aut Deus est, aut Truncus iners, qui nescit amare.

Castitas

1 Caelibatus

2 Coniugij.

Of Chastity.

Chastity is the containing of bodily lust to the vnmarried moderateing of them to the married.

It is in

Mind.

Body.

The breach of it is not from the act only, but from the thought and affection of defiling.

The Integrity of mind and body is termed Virginity, the Quee…e of Vertues. If we abstaine in body but with reluctance of mind, it is termed Containing, A vertue Ciuill, sith law cannot take hold of vsus, but not full Morall.

It effecteth 3 things

1 Diseases to the body.

2 Deformities.

3 Corruption to the mind.

XXXI. Of Content.

THis vertue moderates the desire of wealth.

There are …. parts of it

1 A gratefull acceptance of our present estate

2 Barring desires of more, then benefits our vse.

p. 68The propertyes of it are.

1 It breeds quietnes, and Tranquillity of minde.

2 It cannot be incident to fooles, and ambitious men.

3 It is a token of a good nature, and wise discretion to know sufficiency.

4 It is the truest riches; whereas the inioying of the greatest possessions with desire to get more, is the truest Pouerty.

5 It ventures not wealth in rash mispending, but keeps what is gotten with out feare, till occasion, and vse force him to spend.

XXXII. Modesty, and Magnanimity.

BOth these are conuersant about honour: The ground of them is desert.

Their proprietys. 3.

1 To sue for honour deserued.

2 To accept it offered.

3 To stand for his place, when his honour is deseruedly yeilded to him.

Their difference.

Modesty is of lower, and lesse honour, as our desert is lower, and of lesse things.

Magnanimity is for the most generous hart, to desire the best, as his vertue is in supereminency aboue others.

Modesty hath these rules.

1 It argues, that both our selues and others hauehave fit approbation of our vertue.

p. 692 It is resolute against carpers, and wrongfull imputers.

3 It is humble in not acquiring further, then shall benefit vsus.

4 It shews it selfe in

Words

Gestures

either for the

Wishing what we deserue.

Refusall of what we deserue not.

XXXIII Of Magnanimity.

MAgnanimity is for the highest perfectiō. It aymes at the best honour, so (Whereas Honour is the repute of the Multitude) the perfection of it is greatst, when that repute is most transcendent and generall. Thence the person truely magnanimous must hauehave the whole fardle of vertues, that he may benefit all, that speake well of him, and hurt none to avoyd Ignominie.

The Adjunct of Magnanimity must be the highest place, and office.

The Rules are. 8.

1 The person haueing it counteth his honour receiued due vntounto him both for others good, and his owne desert.

2 He cares not for common censures.

3 He rather giues then takes rewards.

4 He remembers not Injuries.

5 He is plyable to all sorts of persons, with satisfaction to them, and credit to himselfe.

6 He admires not others

Words,

Deeds,

sith he himselfe on

Pleasure

Occasion

is able to doe the like.

7 He is sparing in censuring others, yet liuing.

p. 708 He puts not himselfe vponupon voluntary dangers, yet vndergoes the vtmost, if it be put on him.

Pride is in

1 Vaunting our owne parts.

2 Suffering others to attribute more to vsus then we deserue.

It ariseth from philauty.

It betrayes it selfe in

Words.

Gesture.

Apparell.

It hath these tenents. 5.

1 A proud man admireth none but himselfe.

2 The way to abate him is to let him know, that wee scorne him.

3 He is vniust, as attributing all to himselfe, and derogating from others.

4 It is most inclining, and most dangerous in falling.

5 It is hatefull in all, but detestable in poore folke.

Pusillanimity doth vndervalue our worth.

The rules of it are. 4.

1 It is ingratitude towards God to receiue guifts, and by our reservednes to lessen them.

2 It makes other jealous of our parts, when we our selues distrust them.

3 It is the mother of Idlenes.

4. It defrauds other, that may get by vsus.

XXXIIII Of Fortitude.

THe Passions that exercise this vertue are

1 Care to be raysed.

2 Boldnes to be repressed.

It is the Indurance of Euill for

Honour

Honesty

sake

p. 71Evills are

Internall from ourselues, as Vices.

Externall, as dangers falling from without vsus.

1 The internall the most valiant ought to dread: his feare must be to nothing but sinne.

2 The eternall are

1 Extraordinary as

Prodigies.

Strange

Lightnings

Thunders &c.

from God

2 Ordinary, and befalling in common.

1 The former none contemne, but

Atheists.

Fooles.

Madmen.

2 The valiant mans vertue is only in contemning the latter.

2. euills ordinarie are

1 Generall to all as, Death &c.

2 Especiall, to some as

Exile.

Diseases.

Misfortūes.

Death is the principall object of fortitude, sith 'tis the most terrible of all other evills.

1 As barring vsus from the exercise of all morall vertues: the vpshot of all goods.

2 As bereauing vsus of all temporall commodities, the objects of our delights in this world.

All death is not properly the object of fortitude, but the most honourable, as dying in warre.

1 Sith it is with highest honour.

2 With most good to the publicke wealth.

The effects of fortitud are 3.

1 To triumph ouer our enimies.

2 To keepe our owne state quiet from the wrong of others.

3 To assure vsus in extremityes.

—Aut cita mors venit, aut victoria laeta.

The Incourages of this vertue are 5.

1 Words of cheering from the honourable, and wiser sort.

2 Examples of others shewing their words by their deeds.

p. 723 Excercise in skirmish.

4 Hope of reward; if not of spoyle, yet of Glory.

5 The Enimies weakenesse, and vnprovision.

The Tenents of Fortitude are 3.

1 The danger that it vndergoes must hauehave 3. conditions.

1 They must be honourably vndertaken; not on suddaine passion, or resolution.

2 They must be in shew, that they may be commended by the weale publicke.

3 They must not bee for priuate respects, but for publike.

2 The Valorous must not be stockish but hauehave some feeling of wounds, yet voluntary he endures them for his ends sake.

3 It is not lawfull for him to kill himselfe, sith he doth it for avoydance of further euill, which is cowardize, nam —Timidi est optare necem, Ovid metam.

5 sorts of men seeme to hauehave fortitude, yet hauehave not.

1 They that vndergoe dangers only

on hope of reward for feare of punishment.

As pressed Souldiers.

2 They that warre only, because they hauehave had experience in the warre, and cannot shew their skill otherwise.

3 They that run to skirmish in hot blood.

4 They that ouercame often, and for hope of like successe venture more,

5 They, that weigh not the extent of the danger, they are soone resolute.