deformed a countenance that albeit they are the daughters of Nature yet wee cannot loue them and behold them at one time 186 The fift Discourse Of Felicitie Section I. EVery thing naturally tends to its repose onely man strayes from his felicity or if he approach it hee stayes at the branches insteed of embracing the trunke or body of the tree 191 Section II. It is not without reason that wee complaine of Fortune because hourely shee teacheth vs her mutable and variable humour pa. 202 Section III. Wealth and Riches are too poore to giue vs the felicitie which we seeke and desire 207 Section IV. Glory and Reputation hath no thing which is solide but Vanity we must therefore else-where seeke our Soueraigne contentment 211 Section V. Honours and Dignities expose to the world all their splendour and glory But contrariwise Felicity lockes vp all her best things in her selfe and hath no greater Enemie then Shewe and Ostentation 219 Section VI. Among all the faire flowers which an extreame fauour produceth wee haue not yet seene this Felicity to bud forth and flourish 222 Section VII Kings and Soueraigne Princes owe vs their continuall care and motion as the Starres doe and therefore they haue no greater Enemie then repose and tranquility 228 Section VIII As the light is inseparable from the Sun so Felicity is an inseparable accident of Vertue 232 The sixth Discourse Of Morall Vertue Section I. SIcke or distempered mindes are not capable of all sorts of remedies but they shall finde none more Soueraigne then the diuerting thereof pag. 250 Section II. The life of a Wise man is a Circle whereof Temperance is the Centre whereunto all the lynes I meane all his actions should conduce and ayme 264 Section III. To thinke that Vertue can indifferently cure all sorts of euils or afflictions is a testimony of Vanity or else of our being Apprentices and Nouices in Philosophy 277 Section IV. As it belongs to none but to the minde to iudge of true or false so our sense ought to be the onely Iudge either of Pleasure or Paine 288 Section V. Although wee graunt that Mans felicity consists in Vertue yet I affirme against the Stoicks that Felicity is incompatible with Griefe and Paine 299 Section VI. Mans life is a harmony composed of so many different tones that it is very difficult for Vertue to hold and keepe them still in tune pag. 310 THE IVDGEMENT OF HVMANE ACTIONS The first Discourse Of Vanitie SECTION I. Man diuerteth his eyes from his condition not to know the deformitie thereof and abandoneth them to follow his owne vaine imaginations MY enterprise to depaint and chalke out the vanitie of Man hath it may be no lesse vanitie in his designe then in his subiect but it greatly skils not to what I intend to speake for whatsoeuer I say or doe I still aduance I say it imports not where I strike for all my blowes are directed and bent to fall on Vanitie and if the Pensill be not bold and the Colours liuely enough we will imitate the industry of that Painter who being to represent in a Table the sorrowes of those who assisted at the sacrifice of Iphigenia most ingeniously ouervayled the face of this Virgins Father with a Courtaine as well knowing that all his art and industry was incapable and confused herein if hee should vndertake to represent at life all the parts and passions which sorrow had so liuely imprinted on his face It were a happinesse if onely to overvaile the face of Man were to couer all his Vanities but when wee haue extended this vaile or courtaine ore all his body I much feare there will yet remaine more to be concealed and hidden then that which wee haue already couered For this imagination cannot suffer this constraint and his desire which followes him with out-spred wings findes no limmits but in her infinity Man is composed of body spirits and soule This animated body participates most of earth as neerest to the place of his extraction and to say truely is a straying and a vagabond plant The spirits participate most of the ayre and serue as the meanes or medium to fasten ioyne and stay the soule which falles from heauen into the body of men as a ray or sparkle of the Diuinitie that comes to reside in an vnknowne place Those spirits which dwell in the bloud are as little chaines to vnite and fasten the soule to the body which comming to dissolue from thence followes the entire dissolution of this compound They participate as partakers of these two contrary natures by the extremities that which is most pure and subtill in them is vnited to the superiour parts as that which is grosser is vnited and fastned to the affluence of bloud and these are they that so dexterously make affections to flye from one to the other subiect which they embrace so strictly and deerely and in this marriage is sworne communitie of goods and wealth or rather of misery they haue no longer but one and the same interest and in this mixture actions as passions distill from these different springs by one onely and the selfe same pipe They wedde themselues to contentions and quarrels which are not easily appeased but notwithstanding this discord they maintaine themselues in their perpetuall warre fearing nothing but peace which is separation Doth it not seeme to thee O man that thou much deseruest to bee lamented and pittied sith in the composition of such different pieces thou findest thy selfe engaged to calme the stormes and tempests which arise in thy breast by the contrary motion of so many different passions If thou wilt cast thine eyes vpon thy birth thou shalt see that after hauing languished nine monthes in prison fedd and nourished with the waters of rottennesse and corruption it selfe thou commest into the world with cryes and teares for thy welcome as if despight of thee that Destiny had placed thee on Earth to sweat vnder the heauy yoke and burthen of a miserable slauery but grieue not at thy teares for they cannot be imployed to weepe at a more miserable condition then thine owne because among other creatures thou art the most disgraced by nature abandoned naked on earth without couering or Armes swathed and bound and without knowledge of any thing which is fit or proper for thy necessities And reason it selfe which befalls thee afterwards as the onely aduantage whereof thou mayst vaunt and glory doth most commonly turne to thy shame and confusion through vices and interiour diseases which it ingendreth in thee Vnfortunate that thou art those weapons which thou imployest to thy ruine were giuen thee for thy conseruation Me thinkes those barbarous Indians of Mexico doe singular well who at the birth of their Children exhort them to suffer and endure as if nature gaue no other prerogatiue to man then miserie whereunto hee is lincked and chained by the misfortune and dutie of his condition Let vs consider a little that
irregularity but a degree of folly Leâ— vs seeke the confirmation of my speech in thâ— Schoole of the Philosophers Plato beleeued noâ— that a solide and sound Vnderstanding ought or should knocke at the gate of Poesie because the Poet saith he sitting on the chaire of the Muses furiously powres forth all which comes into his minde without tasting or digesting it It escaped from Homers tongue That it is gooâ— sometimes to be a foole Cato affirmes that thâ— best wits are those which haue most variety But Aristotle makes it cleare that a Wit which mounts it selfe into the supreamest degree of excellencie and rarity is indebted to his irregularity which issueth forth from his seat of Wisedome and is therefore of the iurisdiction of folly as if the soule had no surer signe of her perfect health then sicknesse It is a misfortune to owe his Wisedome to folly his glory to contempt and his reformation to Vice To sprinckle on vs Oracles and Prophesies according to the diuine Philosopher the soule must abandon her vsuall custome and pace and be surprised and forced by some heauenly raptures and rauishment thereby to steale as Prometheus did fire from heauen the secrets of the Diuinity That if hee whom antiquity beleeued to merrit the name of Wise aboue all other men hath refused it as vnworthy although Humane Nature enforced it selfe to produce him as a bright Sunne among the shining wits of his age by what right and iurisdiction must we attribute it to him Shall wee be Iudges of that whereof wee are incapable and shall our ignorance haue this reputation aboue his knowledge to be beleeued more true therein We are prodigall of that which we haue not and thinke to iudge more truly then he of those colours which we haue neuer seene and whereof himselfe alone hath had some knowledge though imperfect Is it not true that Socrates had more knowledge of his wisedome and of himselfe then all those vulgar people who with confused voyces and ill assured words would be wiser then him in this Art and Science of wisedom Socrates had too much freenesse in his soule to vse any counterfeiting disguise that if hee would attribute to his modesty the contempt which hee made of himselfe his wisedome and condition I will esteeme him guilty of no lesse vanity because there is no lesse errour and vice to conceale and couer the truth one way then another Let vs therefore stay at his free confession rather then to our owne rash iudgements and yet notwithstanding wee shall giue him no lesse praise and glory then antiquity hath done But let vs receiue this contentment that it be done in our sight and to our knowledge and that hee drawe vp Art and Science from the bottome of his ignorance and his greatest and iustest glory with so much reason and iustice to haue despised and contemned himselfe And from thence let vs deriue this consequence or Corollary That the power of man goes no farther then this point to cause to issue and streame foorth some riuolets of cleare water from the bottome of a deepe and dirty Well Hee still sauours of slime and dirt and if hee haue strength enough to dissemble it to our sences hee hath not sufficient art to disguise it to the truth Hee deemes himselfe powerfull through the vse and frequecie of his owne opinions He resounds aloude the wealth and treasure of his imagination and hath reason to prise and value them at so high a rate because all his riches is but a dreame his felicities but in outward shewe and appearance his prerogatiues but in discourse and hee himselfe is nothing else but vanity and lyes Chiron who refused the immortality which was offered him by the Gods had learnt in the Schoole of Nature the esteeme which he should make of so miserable and wretched a condition wherein there is nothing immortall but vexation and labour nor mortall but contentment Wee liue in sorrowes and afflictions or rather they liue by and in vs and for the defect of true causes we adde phantasticall bodies thereunto to afflict vs. And if we are reduced to this point to haue nothing without to paine vs wee yet make our selues enemies of our selues as if our peace and rest were but in contradiction and our tranquillity in perpetuall apprehension and feare But let vs proceede to examine the other springs and lockes of his nature thereby to discouer them to see whether wee shall finde more or lesse Vanity in him although notwithstanding we purposely conceale the greatest part thereof For if all were discouered it were to be feared that it being but Vanity it would all proue but winde which would carie away with it the subiect whereon wee are to entreate The end of the first Discourse The second Discourse Of the Sences SECTION I. The soule and the body are vnited together by so strong a linke that as the body cannot moue but by the meanes of the soule so the soule cannot moue towards externall things nor know them but by meanes of the sences RIuers doe not sufficiently discouer the nature of their head Springs and mens actions yeeld not knowledge enough of their Originall their perpetuall motion bereaues from our eyes through its violence the meanes how to know them and from our thoughts the meanes how to iudge of them It is the flight of a bird which leaues no trace in the ayre behinde him we must therefore follow him as he goes to know what hee is what is the principall marke whereby hee differeth from other creatures what are his priuiledges faculties and meanes whereby he receiues knowledge the ayde and assistance whereof besides the perpetuall trouble wherein it entertaines him fills him full of vaine glory and presumption In so doing wee shall see Reason in her castle how she establisheth her selfe with power and authority what is her beginning her progresse and her end how she findes not in vs any free common and naturall entrance but by the sences which are as the Sentinels of the soule disposed without to aduertise her of all that passeth and to furnish the principles and matter to establish this proud building wherein she afterwards sits as in her Throne of maiestie which I terme Science or the knowledge of things For if all things that are knowne may bee knowne onely according to the faculty of the knower wee must acknowledge that wee are solely bound to them for this knowledge because it doth necessarily begin and likewise end in them For by the meanes of the sences Imagination Memory and Opinion is framed and formed and from these imaginations being once placed in quietnesse and of memory and opinion reduced in order by iudgement is deriued the knowledge of things To passe on and proceede with more facility to this knowledge we say that the Sence is a faculty ioyned in a certaine proportion and harmony with its proper obiect as the Sight to colours Hearing to sounds Smelling to sents
to haue this credit and reputation Being curious to know we doe as those who goe to seeke fire in their neighbours houses and hauing found some we stay there to heat our selues without any more thinking to bring home any to our owne Wee stop at the knowledge of others and forget that which Nature hath infused in vs of the most sucsseptible of this flame and it may be which may produce a more shining fire then that of whom wee haue borrowed the first sparkes This voluntary tyrannie of the Pythagoriciens cannot please me who for all reasons and satisfaction of their doubts make answere that their Master held it so If Pythagoras had beene so Religious in the Rules and Principles of his Master so many excellent secrets had remained buried in the bosome of Nature or at least had neuer beene discouered to him But because there are found so few well gouerned soules that we ought to assure our selues by their proper comportment and conduction and that without the vse of common opinions can follow a firme and sollid way it is more fit to commit them to tuition not to lose the sight of them and to stay them against their nature by feare of the rod vnder the priuiledge and authority of their Superiour How many are there dayly seene who relying vpon the onely Mercury of their Wit flying the common way doe ouerflow in the licentiousnesse of their owne opinions and afterwards finde nothing firme or stable no more in their manners then in their imaginations and so of a Wit too vaine and subtile to their owne preiudice thinking to erraise and eleuate themselues beyond the vulgar in the research and knowledge of the most curious things they sincke and drowne themselues in the misprision and not knowing of themselues and with the thrid of their owne presumption doe weaue out their owne ineuitable losse and ruine This confusion of true and false and the perpetuall disorder where their thoughts are engaged in a new Philosophie without end middle or beginning may suffice of it selfe to replace them as by force in the right way or at least to rectifie and make them see and know their erring and straying if they loue not to be absolutely blind yea to pull out their owne eyes not to be obliged to see the raies of this diuine Sunne of Iustice no more then they doe the shadowes of their owne grosse ignorance Let vs farther beleeue that in denying this diuine Iustice it is a reasonable way and meanes to decline it Mad-men that you are what recusation can you giue to that Iudge which makes you to flie from his Iurisdiction If you see that all things of Nature vnder one same Law reuerence one and the same Lord how can you then escape him If not that your Soule being infected with so mortall a poyson vnites and fastens her selfe to the corruption of the body and will follow the course of mortall things rather then aspire to the place of her birth The liberty they beleeue they haue to penetrate and sound the trueth of Religion by the point of their weake and vnprofitable reasons is the head spring of so preiudiciall a contagion imagining with themselues that it is but a piece of mens inuention requisite and proper to linke and chaine together their societie But it is not with Religion as with Sciences for they haue very opposite and different proofes for Science or Learning is the subiect and hand-maid of Reason and humane reason must be the hand-maid of Religion not but that she some times essayeth to set and place vs aloft on her shoulders that we may thereby see a farre off and to make vs see the trueth of that sacred Word which in his height laughes at the most proude and astonisheth the most attentiue with his profunditie feedes great ones with trueth and descending to the capacitie and vnderstanding of the least entertaines them with a pleasing and affable language Notwithstanding iâ— will be more requisite for vs not to submit it to the test or approbation of our humane Reasons because Religion being singular of it selfe and beyond comparison of any naturall things it is vaine and ridiculous for man to fasten thereunto his weake reasons because they are incompatible and haue no trafique or commerce together Humane and Diuine things conioyne together but by a Diameter which is not of the purchase of our Knowledge much lesse that which is presented to vs by the hand of God and yet euery one among vs notwithstanding hauing right to contribute his reasons thereby to fortifie himselfe giues him pretext and colour seeming to submit to mans reason and iudgement that which ought absolutely to bee excluded and chiefely of the vulgar sort of men who from the depth of their ignorance endeauour to aduance and eleuate their heads to speake their opinion thereof which makes that if we condemnâ— any thing of Superstition and that if we giue it the audacitie to contemne any opinion which it reuerenceth he presently shakes off the yoake to all others doeth lose and confound all one among the other and as if freed and disburthened of all which formerly most opressed him doeth afterwards abandone himselfe to those exemptions and liberties which through their poyson and contagion are capable to engender most dangerous diseases in the estate of the body and if wee contemne his Iudgements and Counsells in common affaires is it reasonable we permit him to speake in a matter of so great importance SECTION II. All things wonderfully encrease and fortifie them selues through opinion MAns iudgement hath else-where enough to imploy it selfe without he interest or ingage himselfe herein let him looke round about him and he shall finde nothing but corruption both within and without if hee desire to remarke or remedy it Which comes to passe by the meanes of false opinions who hauing vsurped the Empire of our reason haue banished the pleasures which a sweete Nature presents vs to lodge strange lusts and desires insteed thereof which haue nothing in themselues but shadowes smoake and vaine apparitions resembling those forraigne forces who hauing violently possessed themselues of a Citie doe exclude and banish the naturall inhabitants thereof I may say wee haue done as the Companions of Vlysses who despight the prohibition of their Master being led by a curious desire to see what was in the bladder which they caried in their Ship as soone as their rash curiosity had opened and giuen way to the windes there enclosed they presently disturb'd the calme Empire of the Sea with so many stormes and tempests that Vlysses himselfe sawe himselfe within two fingers of Shipwracke and of death Right so man retaining enclosed and pent vp in his imagination the seede of so many vanities cannot refraine from disclosing them and giuing way to his errours hath risen vp so furious a tempest that the Wiseman himselfe although innocent can difficultly saue his Ship from the fury of the waues and from
cannot see Reason for Passion nor permanent Felicitie for transitory Delights and Pleasures And therefore that the World or rather the Courts of Kings and Princes which is the pride and glory thereof very often vseth vs not as a Lady of Honour but as a deboshed Strumpet or Courtisan who many times strangleth vs when shee makes greatest shew to embrace and kisse vs and the which in that regard and consideration I may pertinently and properly parallell to the Panther whose skinne is faire but his breath infectious Therefore out of the zeale of my best prayers and the candour and integrity of my best seruice and wishes eternally desiring and wishing that your Lordships prosperities and Honours may bee as infinite as your Vertues and Merits and as immortall as you are mortall I hope and implore that your Honour will please to pardon this my presumption for proffering vp this poore Epistle to your rich consideration and for being so ambitious to make this vnworthy translation of mine soare so high as to your Honourable protection and patronage in affixing and placing your Noble name thereto as a Stately Porch or Front to this rich and stately Temple of Vertue Not but that I perfectly know that your Honour is plentifully and aboundantly furnished with great variety of sweet preseruatiues and sound and salubrious Antidotes both against your owne humane passions as also against the frownes and flatteries of the world But yet I could giue no satisfaction to my selfe before I had giuen this Booke the desired though not deserued honour to kisse your Lordships hands For the Transplantation thereof being mine my Duty and Seruice prompted mee that I must needes direct and consecrate it to your Honour as well by the right of a iust propriety as by the equity of a commanding obligation and therefore of a necessary consequence Againe your Honour louing Vertue and cherishing Philosophie so tenderly and deerely in your selfe I thought that others would be the sooner induced and drawne thereto by the powerfull influence of your Example and therefore that the Dignity and Lustre of your name would serue as a sure pasport to make this Booke passe current with the different affections pallates and censures of his Readers whom now it goes foorth to meete with In which regard I hold it more presumption in me toward your Honour then neglect towards them to make this your Epistle serue likewise for them as being equally resolued neither to court their fauours nor to feare their reprehensions And heere before I shut vp this my Epistle I beseech your Honour to bee pleased farther to vnderstand that in this Translation I haue sometimes borrowed from the letter to giue to the sense by adding voluptuousnesse to pleasure shewe to apparance and affliction to euill or the like A liberty which I hold tolerable in a modest Interpreter As also I haue sometimes added griefe to paine although according to the rules and grounds of Logicke I know that the last hath reference to the body and the first to the Soule But I did it purposely to make it speake the more significant and fuller English because your Honour knowes so well as no man better that as other Languages so English hath her peculiar Idioms and proper phrases and Accents which may but yet in my poore opinion and Iudgement ought not to be omitted or neglected I will no farther vsurpe on your Lordships patience but will leaue this Booke to his fortune and my selfe to your wonted Honourable fauour So wishing all encrease of Earthly happinesse and heauenly fefelicity to your Honour to your Honourable and most vertuous Countesse and to those sweet and Noble young Plants your Children I will liue and dye in the resolution euer to be found Your Honours humblest Seruant IOHN REYNOLDS A TABLE OF THE Discourses and Sections which are contained in this Booke The first Discourse Of Vanitie Section I. MAn diuerteth his eyâ—s from his condition not to know the deformity thereof and abandoneth them to follow his owne vaine imaginations pag. 1 Section II. The wisedome of man cannot free it selfe from Vanitie so naturall she is to it pag. 17 The second Discourse Of the Senses Section I. THe Soule and the Body are vnited together 〈…〉 strong â—â—inke that as the 〈…〉 by the meanes of the Soule so the Soule cannot moue towards externall things nor know them but by the meanes of the senses pag. 27 Section II. The different operation of the Senses concludes not that there are fiue no more then the different effects of the rayes of the Sunne that there are many Sunnes 32 Section III. Nature being icalous of secrets permits not the Senses to discouer the Essences of things nor that they can conuey any thing to our vnderstanding that is not changed and corrupted by them in the Passage 37 Section IV. Science or Knowledge is the marke and seale of the Diuinity but that which resides among vs here in Earth is nothing else but abuse trumpery and vanitie pag. 44 Section V. Man hauing some knowledge of himselfe although it be imperfect as also of those whom he frequents hee contemnes their Learning and esteemes none but that which is growne in forraigne Countries or which hee receiues from an vnknowne hand 68 The third Discourse Of Opinion Section I. TO cut off the Liberty of Iudgement is to bereaue the Sunne of her light and to depriue man of his fairest ornament pa. 79 Section II. All things wonderfully encrease and fortifie themselues through Opinion 88 Section III. Opinion very ill requiâ—es the greatnesse to hold her still in shew and esteeme and to giue all the world right to controle her actions 94 Section IV. The common people haue no more certaine nor cleare seeing guide then Opinion 99 Section V. Opinion as an ingenious Painter giues those things which enuiron vs such face figure as it pleaseth 102 Section VI. Opinion leaues nothing entire but its corruption and pardoneth not Vertue her selfe 107 The fourth Discourse Of Passions Section I. STormes arise not so many surges on the Sea as Passions engender tempests in the hearts of men 114 Section II. We may say of Loue that which the Romanes said of an Emperour that they knew not whether they receiued more good or euill of him 122 Section III. Ambition hath no mediocrity and feares not his burning if the fire of heauen or the thunder-bolt of Iupiter furnish him the first sparkles pa. 133. Section IV. Couetousnesse is only iust in that it rigorously punisheth those whom it mastereth and commandeth 141 Section V. Fortune hath not a more charming Lure or bayte then our owne hope 199 Section VI. Feare casts her selfe into the future time as into a darke and obscure place thereby with a small cause or subiect to giue vs the greater wonder and astonishment 156 Section VII Of all Passions there is no greater Enemie of Reason nor lesse capable of Councell then Choler 177 Section VIII Passions haue so
maske of outward shewe doth debosh and abandon himselfe to all sides so many new subiects so many contrary and different opinions as their Philosophers They agree not among themselues that fire is hot when there should bee none but the Pirrhoniens to make them rest doubtfull thereof and despight of their knowledge to affirme nothing certaine They suspect the senses as if they were halfe corrupted by the familiarity of those things which enuiron them And if we will condemne them according to the mercy of Sense wee shall finde that Beasts suffer the same iurisdiction that wee doe and that by the priuiledge of their sence wee cannot refuse them the liberty to leaue or chuse to take or refuse to absolue or condemne according to the quality of good or euill which presents its selfe to their imagination by the particular fauour and recommendation of their senses For they haue learnt in their Schoole that fire is hot and they know it as well as we who can yeeld no other reason and cannot passe beyond the knowledge of this cause aboue that which our experience and Sense hath taught vs. The Ape will beware and not approach too neere the fire except the fagot be small and vnbound because of the discourse he holds in himselfe to auoide the like disaster wherein he was formerly fallen But what haue we to say if they haue their sense and feeling more subtile then ours doeth it not thence follow they haue a purer knowledge a simpler resemblance and a more harmonious condition then we The Stagge hath his Hearing the Eagle her Sight the Dogge his Smelling the Ape his Tast and the Tortoise her Feeling more subtile then wee although of this last onely as of the most brutall some attribute vs the preheminency and thereby they finde the obiects more discouered and naked then we doe that which a hundred ensuing propositions doe but imaginarily discouer to vs this beast sees it with a simple and first innate knowledge and who can deny but that it is more noble and perfect in this kinde of beast then in vs If it bee true that those things which are most approaching and neerest to the trueth are the most worthie Is not the Eagle to bee esteemed and held a truer obseruer of the light and greatnesse of the Sunne then the sight of Man which flies and soares so low that the least obstacle astonisheth him and his owne proper weakenesse and imbecillity hindereth him That if for the conseruation of our owne good temper and the knowledge of Hearbes which are proper and necessary for the restoring of our health we will atribute the priuiledge and aduantage to our selues Let vs see of a Man and a Beast hurted which of the two will be soonest cured The Serpent among a thousand different Plants and Hearbes throwes himselfe on that which is proper to him and returnes to his Combat more couragious and generous then before whiles Man in his conference and consultation of Hearbes and of their properties and qualities runnes most incertainely after his remedy which many times prooues more preiudiciall and hurtfull to him then his wound or sickenesse When reason failes vs we then imploy experience and the conference of euents which most commonly produceth a bad consequence in regard they are still different and variable But this knowledge which causeth the Serpent without premeditation to take that which is proper for him either it is giuen and infused to him by Nature or it is done by a simple and primary apprehension which at first sight discouereth him the trueth of the obiect But howsoeuer it is farre more noble and absolute then ours which consisteth but onely of the Tast and comparison and conference of so many false things So beasts doe more certainely know obiects then men because they are led and conducted there to by the light of Nature which is still certaine and cleere-seeing and men by their owne which is but an obscure and glimmering light for the true knowledge or trueth it selfe is the tranquillity of the minde it is an infallible point which is expressed in one word as the perfectest knowledge which is attributed to superiour Intelligences proceedes of the first ray of the minde without reflection I meane without deuoluing or ratiotination for we neede no discourse but onely to approach the thing which is farre distant from vs or to approach our selues neerer to it If we haue our finger thereon there is nothing more vnprofitable then those intricate propositions then those lets and stops of discourse wherein our thoughts are frequently so entermixed and confused that we shall haue sooner done to teare then to vntie the webbe or knot thereof SECTION V. Man hauing some knowledge of himselfe although it bee imperfect as also of those whom he frequents he contemnes their Learning and esteemes none but that which is growne in forraigne Countries or which he receiues from an vnknowne hand THe nimblest Wits are accustomed to frame to themselues most conceptions but they are so weake as they can giue no blow to trueth and if we haue found it open and vncouered we will in such sort tie and fixe our selues there-to that the stormes and tempests which continually arise in vs by the trouble of our passions giue vs too weake iogges or thrusts to make vs forsake the possession thereof We should be still inseparably vnited and as the heauy body which is arriued to his Center is no longer waighty so our Soule arriued to her Center and vnited to her true obiect shall haue no more lightnes weaknesse or inconstancy but she is too farre estranged from it Those Arts and Sciences which the Poet said were giuen vs by the Gods are but the shadowes and Images of that which remaines in their brest we find none but weak ones like our selues all things goe with a trembling and an ill assured pace it seemes they are obliged by one the same law to follow one and the same pace and dance as we doe It seemes that our first Fathers haue enioyed it more pleasantly and with lesse contradiction then we our antient Philosophers who succeeded them haue seized it by a thorny place which hath sowne among them so many diuorces and quarrells that if wee beare any respect or reuerence to their writings it is as much for their antiquitie as for their merits Our Age hath seene many great and excellent wits which the farther distant they are from our sight the neerer they approach our praise and recommendation But because Learning is no longer prised and esteemed among vs it seemes that she is choaked and smothered betweene their hands it appeares to vs she hath no more fame and lustre but among strangers wee beleeue that hee in whom wee haue seene and obserued some faults can produce nothing but that which is defiled and vitious we value men as we doe Figures or Statues of stone which wee prise the more for their antiquity and behold
Tasting to sauours and Feeling to colde heate and other naturall qualities whereof the subiects or causes consists and this by the meanes of the ayre which receiues retaines and beares as a Mediator these sorts of the one to the other subiect These fiue messengers carie to the interiour powers endewed with knowledge all that we can comprehend or desire And they all thrust forward to common sence as to theiâ— centre where they faithfully report the images of those things according as they haue gathered and collected them which after iudgeth and discerneth thereof Their particular power is confined and limited within the bounds of the obiect which is prescrib'd them without whose extent they neuer aduance For the eyes neither iudge nor know any thing but colours nor the eares but onely those tones and sounds wherewith they are strucken But common sence iudgeth of the one and the other seuerally neuer confounds them and is industriously carefull to present them to the imaginatiue who as an ingenious Painter receiues and gathereth the liuely formes which being cleansd of sensible conditions and particular qualities become vniuersall and are capable to be presented to the Vnderstanding being thus disroabd of their grosse apparell and guided by the light of the Intellect an agent which stands at the entry as a Torch to hinder either the order or confusion of images or formes which may meet and assaile one the other in the crowde and then presently presents them to the still and quiet Intellect who hauing opinioned vpon these formes that haue beene presented to him iudgeth which are profitable and which preiudiciall and then offers them afterwards to our Will together with his iudgement thereon Who as Mistresse of the Powers ordaines that they shall all embrace her party and so to follow that which pleaseth or else to eschew and avoid that which displeaseth him But to the ende that in the absence of objects the Vnderstanding may haue wherewith to imploy and entertaine himselfe hee commits to the guard and custody of Memory those formes which are shewed to him by his fancy to present them to him as often as it is needefull and although the subtilty and quicke actiuitie of these different motions are almost insensible wee must neuerthelesse thus dispose and order them although one onely motion doth in one and the same instant touch all these different strings which concurre to the sweet harmony of the thoughts and motions of a well-ordered minde thereby to enlighten with more familiarity the beginning progresse and ende of matters and how and in what manner materiall things are made spirituall thereby to haue more communication and commerce with our soule And yet notwithstanding it is not a necessarie consequence that this order bee so religiously obserued For I speake of free operations which are made in a sound Vnderstanding and not of those who permit themselues to be guided and gouerned by their owne opinions and who content themselues simply to follow the great high way as the more frequented and beaten without enquiring where they goe nor why they follow this sort of life because their affection and fancy which hath receiued the formes which Sense presented to them with some particular recommendation and fauour presented them likewise as soone to the sensuall appetite vnder the forme of good or euill who without communicating it to his superiour Iudges commands as a Lieutenant generall ouer the moovable powers who are subiect to him which are dispersed in the Muscles Arteryes and other parts of the body that they obey him either to approach or retyre to flye or follow and to performe such other motions as is requisit and proper to the impression that is giuen them by this sensuall appetite SECTION II. The different operation of the Senses concludes not that there are fiue no more then the different effects of the rayes of the Sunne that there are many Sunnes IT seemes to me with some probability and apparance that the number and multitude of the Senses might bee reduced to that of Feeling for as the most delicate parts of the body feele cold or heate good or euill more sensibly and liuely then the grosser so Man touched with the same obiect seemes to be diversly touched because his body in her tenderest parts receiues a feeling so delicate and subtile that it loseth the name of feeling and then we giue it another according to our fancy and opinion although in effect that proceeds from the disposition or delicatenesse of the sensible part the which the more it is small tender and subtile the more the feeling becomes delicate and subtile And indeede the same obiect which toucheth vs if it be generally ouer all the body that wee terme feeling or if hee meet with any part more liuely or animated as in the superiour part of man where nature hath lodged as in a heauen the Intelligences and the liuely formes and images of the Diuinity the same obiect I say which in all the body could meete with none but with grosse parts could not make that the feeling should produce the effects of all the other Senses according to the part where he met the which the more delicate it is the more this feeling doth subtilise in the end purifies it self so that it seemes to be absolutely some other thing and to haue no resemblance with that which the vulgar and popular voyce termes feeling For if the obiect touch our tast the sence and feeling is farre more subtill then when it toucheth our foote hand or any grosser part of the body And therefore we will terme it no more feeling but sauour or relish If it be present it selfe to the nose it subtilizeth it selfe the more If to the hearing againe more If to the sight it is with such a subtilty and purity that it seemes to be an opinion meerely erroneous to call that sense feeling because the obiect which strikes it toucheth it not hard enough or that it doth not hurt or offend so much so liuely in this part as in others If neuerthelesse they will behold the Sunne with open eyes this pricking burning paine which they feele in their eye will bee enough sharpe and sensible to draw this confession from their tongue For were it so that the obiect touched not our eye but that this faculty of seeing depended wholly of him he would imagine all things of one and the same colour If the feeling he receiues by the degrees of the obiect which are conuayed to him by the meanes and assistance of the ayre made him not to obserue the difference as if he alwayes looke through a greene or red glasse all that is presented to him appeares of the same colour That if this faculty were absolutely in vs that the thing touched vs not that the obiect had no right but of patience and reception and not of action or emission We should see all equally without being more interested of one obiect then of
is a bird of the same nest and that he ought to enforme himselfe of all before he giue vs demonstrations for Articles of faith which haue no other foundation but doubt and incertainty For we most say with Epicure that all things are compounded of points sith it is the beginning middle and end of a line But the line is to the Superficies that which the point is to the line and the superficies to the body that which the line is to the superficies wherefore this point being in all and through all to the line must likewise be in all and throw all to to the body For withdrawing by the power of the imagination because this is solely the work of imagination all the points which may meet or can be imagined in the line there will then remaine no more line or that which remaines will haue no more points But she cannot be diuided but by the points therefore either the line shall bee nothing more when the points shall be taken away or she shall be indiuisible in her length because she is not deuisible but by the points which shall be no more May I not then conclude of the absurdity of their Demonstrations and Principles For the same that we haue done to the line by withdrawing of the points we may doe to the superficies by the substraction of lines and to the body by the substraction of the superficies and there will nothing remaine to vs but the point which they themselues can neither expresse nor define but by negation But can there be found any thing in the body of Nature which is nothing and neuerthelesse is euery where and composeth all and that from thence we may inferre that the Mathematician is nothing nor yet his Art and Science why then will we borrowe of imagination the principle of so reall and true a Being as the body which falls vnder our senses sith there is no conformity nor resemblance of the measure to the thing measured The Astrologers haue more reason to forme Epicicles to the Sunne and Moone and because they cannot attaine thereto they are constrained to lend a body and a forme to their inuentions If they cannot approach the Sunne they will approach the Sunne neere to them to forme him materiall springs and lockes to the end that they may manage him according to their owne pleasures and fashion and that he may not escape from them and as well they shall not be beleeued But what doth it seeme to them or doe they thinke that the diuine prouidence who ruleth and limiteth the motions of all things could doe nothing without them and that Heauen if it were not hung fast by her Poles and the Sunne and Moone linked and nayled fast to their Heauen that they would fall on our heads That the Planets could not moue because euery moment without rule order they met and contended and troubled themselues in their course and reuolution As if I say this diuine prouidence had not established so much but a fairer order aboue among these celestiall bodies where in outward shew apparence he is more pleased because hee delights in cleannesse and purity then hee hath done belowe here among the elements which take not the hand and place one of the other but euery one keepes himselfe in his proper place and station ordained to him Earth mounts not vp to the Region of fire nor the ayre throwes her selfe not downe into that of water but according to their vsuall custome commerce and the harmony which Nature hath contracted betweene them as is seene in the mixture of compounds which of their discordant accords and agreements yeeld so sweet a Harmony and Diapazon But sith this wise Mother of the world is so carefull to conserue peace among beasts who deuoure not one the other yea likewise among corruptible bodies although age hauing destroyed them she can easily make propriate others of the same clay of the same matter which shee moulds and workes continually in her hands by a farre stronger consideration shee hath reason to entertaine and maintaine a perfect peace rule order and measure among those caelestiall bodies and that it were not in her power to establish if they were entermixed and confused in the order which was prescribed to them from their beginning by him who neuer had nor shall haue end or beginning They can and are well conseru'd without them and without their Epicicles and hee among them who can erect his eyes in the contemplation of this great body in comparison of the earth of that which wee possesse and enioy will assuredly iudge that Nature vseth vs as children because it giues vs nothing but trifles of small or no value yea which are not worth the losing in regard of those which we want and enioy noâ— I beleeue that the Epicicle which they giue to the Moone differs not much from that of their wit and I thinke I wrong them not in the comparison A heauenly body doth at least deserue as noble a scituation as a feeble and earthly imagination They conduct and gouerne themselues very well without vs and I would to God we could doe it so well without them and although their influence whereof man cannot know the cause and motion if he ascend not to the head spring and fountaine distribute vs Happinesse or Misfortune good or euill yet neuerthelesse we will giue them but a younger Childes portion and will make them trot retire and aduance according to our pleasures but our Vanitie cannot be concealed or kept from them they retaine recorde thereof so as whosoeuer can breake open and discouer those seales he shall presently and palpably behold things past present and to come and as the flood of all mortall matters runnes incessantly with one and the same impetuositie Our designes are faire and generous but their execution ridiculous our mountaines of Pride and Vanity produce and propagate vs nothing but Mice and are more to bee lamented and pittied in the weakenesse of our wits then those small Pigmees for the weakenesse of their bodies in their enterprise vpon Hercules If those Giants which would heretofore assault and scale Heauen yea the Throne of the Gods and pull the Thunder out of Iupiters hands had finished â—hâ—ir intended enterprise they would haue 〈◊〉 vs of what matter the Sunne was 〈◊〉 how he is captiue bound and tied to 〈◊〉 what is his Epicycle Apogee and other 〈◊〉 misteries functions if their presumption and rashnesse were not at the very instant 〈◊〉 vnder the very weight and burthen of 〈◊〉 â—â—mour and weapons to shew that the 〈◊〉 Presumption and Vanitie of our Reasons brings vs nothing else but shame and confusion The principles of these Sciences are weake shaking and trembling it is a labour to support and affirme them but when they are avered and that their principles and demands are granted then they afterwards triumph in their demonstrations They approoue a thousand faire
opinion that by times he defend Reason to obay him Or if we beleeue that it is some times necessary because as a Philosopher said it giues weapons to Valour I answere that Vice produceth nothing which is Vertuous although it seeme to shoote foorth some false buds or twigges which beares I know not what deceitfull image or representation thereof It is no good fat when through sicknesse we become puffed vp and corpulent It is neither courage nor vallour when through Choler we rush vpon our Enemies Vertue neuer makes vse of so weake a Champion as Choler It is a weapon which commands vs and which we manage but at his pleasure and as dangerous towards our selues as towards those whom it will offend It is true Choler hath power and predominancy ouer all men that there are many people who haue not yet approoued the stings of ambition who know not the name of Couetousnesse and yet there are none who haue not felt the effect of Choler All the World is naturally subiect to Loue yea none can iustly deny the trueth hereof and yet we haue not seene a World of people mad wiâ—h the Loue of one Woman as we haue seene possessed with this passion of Choler But it followes not that we cannot auoide it we goe more often and more swiftly towards Choler then she doeth towards vs. We seeke the occasions thereof insteed of eschewing and flying them in imitation of Caesar who hauing recouered all the writings letters and memories of his Enemies he caused them to be throwne into the fire without seeing them thereby to preuent and shorten the way of Choler and Reuenge and it is also reported of him That hee neuer forgate any thing but iniuries receiued a defect and imperfection of memory worthy of so great a Prince It appertaines to none but to those great courages to contemne iniuries In the highest Region of the ayre there is no thunder Saturne the greatest of the Gods walkes so frest and the more the quality and condition of men are eleuated the more slow they should bee to follow this passion because they haue more meanes to offend and to adde and giue to the nourishing of this inraged fury the blood and ruine of those whom they threaten If a Childe or a Foole offend thee in the Streete with iniurious words thou wilt auoide him with disdaine they are too much below thee to be able to offend thee So know that if the Vertue and greatnesse of thy Courage could as much lift thee aboue common people as aboue these innocent persons that thou shouldest finde as little iniury from the one as from the other the reuenge which thou seekest is a confession of griefe for a wrong If he had not offended thee thou hadst not needed this remedy a remedy worse then the wrong it selfe because it befalls vs for not being able to endure anothers folly we very often make it our owne None can offend vs despight of our selues an iniury offered vs is either true or false If true why should we be offended to heare or vnderstand a thing as it is If it be false are we not satisfied because the iniury then returnes and retortes vpon our Enemy through the vice of his life His designe is to offend thee so he hath then neede of thee to execute his resolution and for what art thou indebted to him to obey his will If the iniury offend and anger thee it is that which he desireth and then thou makest no more difference of thine Enemy then of thy Friend because thy will is that of either of them As words are but winde so know that the lye or iniury which offends thee in point of Honour is but vanitie Courage is to be esteemed and prised but it is either God thy Prince or Countrey which must dispose thereof vpon good occasions iniuries receiue no sharper answeres then contempt A Philosâ—pher demanding of an old Courtier how so rare a thing as age could ripen and subsist in Court made answere in receiuing iniuries and thanking those who proffer them The best reuenge which we câ—n taâ—e of our Enemie is to reape profit by his inâ—uries We haue some times neede of Enemies because discouering our imperfections by their iniuries we afterwards râ—forme and remedy them Reprehension also is some times necessary to preuent hinder that this Vice augment not but as one affirmes he who practiseth it must neither be Hungry nor Thirâ—ty let him beware that he adde not Reuenge to Choler for then he shall doe nothing worth any thing no more then doeth that Phisitian who being angry with his sicke patient neuer administereth him Phisique but in Choler But me thinkes the best way to flye and abandon it is to consider that it doeth more endamage vs then those whom we would offend It suckes the greatest part of our owne proper gall and so poysoneth vs for we cannot expell our breath but after the proportion we attract and draw it in for we draw it in before we first breathe and powre it forth on others and our Choler vomiteth out nothing on our Enemy before it haue first corrupted our owne stomach by its too great indigestion SECTION VIII Passions haue so deformed a Countenance that albeit they are the Daughters of Nature yet we cannot loue them and behold them at onâ— time PAssions are to the minde as diseases to the body and as the body is reputed sicke if any part or member thereof be afflicted or pained so the soule caÌ„not be said to be healthfull and sound as long as she feeles the distemper of any passions whereof some are sodainly enflamed and haue no mediocrity as Choler and others by little and little are nourished in our vaines and bowells vntill the poyson thereof being spread and fortified is become strong enough to ingender a vniuersall emotion as the very thought that we shall be pained or afflicted by small degrees appales and daunts our courage and comes to surprise our Soule with languishing griefe and sorrow A vice more dangerous then the first because Choler is a clappe of Thunder yea a Thunder-bolt which with one blow breakes the branches of a Tree whereas Sorrow as a Worme stickes to the roote thereof by little and little consumes its naturall heate and quite withers and dries it vp that in an instant disturbes the tranquillity of our Soule but is soone appeased this pierceth to the bottome remooues the very dregges and dirt thereof and hauing lifted it vp aboue it selfe is not quieted but by a long tract of time A base weake and effeminate passion which condemnes it selfe and forbids the pleasing familiarity of his deerest friendes who fearing to be surprised as an adulterate woman in her vitious Countenance she constraines her selfe to flie and steale away from her selfe as well as from other mens eyes but yet in what place soeuer she thinkes to saue her selfe she still goes augmenting of her paine and flattering of her
this relation what shall he doe to hazard nothing of the esteeme which his iudgement giues him Among mens inuentions I approue the Artifice which they haue had to forge this feigned Diuinity to stirre vp and incite mens hearts by the alluring sight thereof to surmount all difficult things thereby to make his way and passage to vertue But we ought not to expose and abandon it to all men nor permit that it should be so cheape and common among vs as it is Wee ought not with the same pensill to paint white and black nor with one and the same cloake to couer Vice and Vertue Those who built the Temple of Vertue and Honour together so that none could enter into this before they had first past that did yet retaine some forme and image of this first Institution But what law so euer wee can make it degenerates in the end through the vse thereof either into abuse or tyrannie which seemes to proceede not so much by the fault of man as of the nature of the thing it selfe which being ingaged in the course and Vicissitude of mortall things runnes to the end and cannot long subsist or remaine in one constant and immutable being And indeede in her first yeares and time this Lady Glory followed nothing but Virtue and Merit but some stupid man desirous to content the eyes of his body as well as those of his minde would giue her some solid thing whereunto she might fasten and fixe her selfe as to him who is the best timbred the strongest and the most couragious the dignity to march first in Warres and to command and conduct others As the Infidels doe at this day a thing which sauours not of Barbarisme to him which excells in Wit Iudgement and Iustice the Office to appease differences which arise among the people as Moyses likewise did These Offices giue the first ranke and preheminence to those who were established and by degrees erected in dignities Neuerthelesse those who were formerly prouided were not yet so much honored for the charge and office which they possessed but onely by merit which made them worthy and capable aboue all other But after-times haue not proceeded by election but haue beleeueth that the vertue of predecessours ought to be infused with the seede in the person of successors The which being since maintained then Vertue began to withdrawe and retire her selfe apart and hath not since beene found vnited to these dignities but that by hazard and accident some persons of merit haue beene found of that number In the meane time Honour which was inseparably vnited to those dignities for Vertues sake which was the soule thereof hath not ceased to follow this body although shee haue beene diuided and separated also the glory and the estimation and opinion of people is farre more capable to vnite it selfe to I know not what grosse obiect thing or person then to any thing which is more refined and sublime He cannot perceiue yea nor conceiue Vertue otherwise then painted blowne vp and swell'd by Artifice Those who slide into Offices and Dignities by their naturall honesty and simplicity doe easily escape from so grosse a sight which hath neede of a greater and stronger body although they can take no hold-fast thereof Wee are in a time where the good opinion and estimation of People is iniurious why then shall we so much esteem it Hee who hath a hundred thousand crownes to bestow on an Office or Dignitie he hath verie much shortned the way which another must make by his vertuous actions to make himselfe so well esteemed and accepted It matters not much whether he enter in by some false doore or that it comes not to him by fayre play Howsoeuer he hath performed more in an hower then all the vertue of this other can doe during his whole life Yea to speake properly he hath herein resembled the Troian Horse who effected that in one night which a great Armie could not doe in ten yeares If all the Vertue and Wisedome of the World were assembled in the other it cannot exempt or priuiledge him from being push'd and abused in the streets by euer Porter or Cobler in the throng and croude of those who retyre to giue way place to this great new Merchant And if Honour and Prayse be so impertinently and vndeseruedly giuen what shall hee profit who will buy it at the price of his owne vertue and integritie Glorie should be followed not desired it is not purchased but by the greatnes and goodnesse of our courage which measureth all things by conscience Wee must doe for Vertue that which wee doe for Glorie But me thinkes there is yet more honour not to be then to be praised for a thing which dâ—serues it not But the vulgar people who is the distributer of this praise and who keepes the record and register thereof markes downe the payments and receipts If he offer it to thee canst thou safely receiue this present from so corrupted a hand If hee denie it thee for what doest thou complaine If none could worthily praise the Athenians but before the Athenians themselues shouldst thou care for any other praise then for that of Wise men Or if because thou art a good Musitian that some should praise thee for a good Pylot or for an excellent Physitian canst thou endure this false praise without true shame The Estimation of the vulgar measures all things according to the outward shew and lustre and iudgeth not of a mans sufficiencie but by the number liuerie of his footmen That Philosopher who discoursing publiquely in the Streetes was interrupted by the applause of the people he presently turned to one of his friends to know if there had any thing impertinently escaped his tongue which had thus giuen the people occasion to praise him as if hee were not capable to esteeme any thing but that which is worthy of contempt And yet when these defects doe not meete and happen can a man receiue honour but from at least his equall to wit or on the like tearmes and condition If there were not the like interest hee should but sleight him and say It s a man that spake it There are reproaches enough in this very word to blemish the lustre of his best actions they issue from sense as from vertue out of their originall Spring the which wee must re-obtaine thereby to make a worthy iudgement thereof None can obserue or remarke the difference The approbation of a vertuous man is better then that of a multitude but the onely approbation of a good conscience is yet farre more to be priz'd and esteem'd He is happie who liues peaceable and quiet and who without designe contemplates the course of worldly actions and accidents As the Shepheard who during the heat of the day reposing himselfe at the foote of a tree lookes sloathfully and carelesly vpon the streame of a small riuer thereby to employ and recreate his thoughts vntill
her and without the fruit of this meditation which makes it so commendable A pretious Iewell indeed it is but farre more necessary to this little Common-weale for ornament and decencie then for absolute necessity For that which is in this manner necessary is vniuersall and equall as the heart is necessary to the life of man Reason is a faculty which although it haue her roote in the soule yet she cannot perfect her selfe without the assistance and concurrence of well disposed organes for the most accomplished is but errour iudge therefore what the most imperfect are it is but an accident whose defect changeth nothing the substance of Man Plato was no more a man then a common Porter was An inequality which sufficiently testifies that of absolute necessity it is not necessary to man But at last The Senses growe rebellious and mutinous and will proclaime their triumphes or Holliday in that which concernes their charge or duty of the minde because the minde so powerfully and soueraignly vsurpes vpon their iurisdiction and from this sedition as from the head spring or fountaine of all euills flowes the disorder and confusion which we finde in all things Arts and Learning are endomaged and damnified by the corruption of the senses which hauing no more right to iudge of good or euill will yet intermeddle to knowe true or false as is seene in those who denie Infinity because their grosse senses who would intrude themselues to bee parties in this difference can neuer agree with that which they cannot comprehend Or as those who denie the life or immortality of the Soule because they haue demaunded counsell of the senses which cannot approue of things so difficult and hard of disgestion and so seldome controuerted or proposed For the eye hath not seene nor the eare heard spoken of these discourses neither can Tast Smelling or Feeling giue any testimonies thereof To make them therefore know this Soule it must be as Cicero speakes of the Gods to the Epicurians not a body but as a body that it had not veines Arteries or bloud but as it were veines arteries and bloud that shee was and that shee was not that it had not a humane figure but as a humane figure not being able to represent the soule vnto vs no more then Painters who represent Angels vnder humane shapes and figures If Beasts could figure themselues out a God they would make him of their owne form and shape not beleeuing as an antient Philosopher affirmed that there is any fairer or better shaped then their owne And these men doe the same of the Soulâ— which they cannot otherwise comprehend or conceiue then vnder that of a body whose members possesse some place hauing her dimensions length breadth and depth vnder the very image and figure of man then which they beleeue there is no nobler or else they otherwise beleeue there is none at all or at least that it must be corporall So if it be corporall it must needes bee corruptible as indeede they themselues are wholly composed both of body and corruption And this is the preiudice which the Senses bring to those who haue caused it to bee beleeued in the iudgement which they should make of true or false But as the minde being farre more busie in motion and of a larger latitude and extent then the Senses hath caused a more apparant sensible and vniuersall disorder so shee will not allowe for good but onely that which is pleasing and delightfull to her She hath put new guards ouer all the goods of Nature and will not without her permission and consent that it should bee lawfull for vs to enioy any of them And yet neuerthelesse among those things which we hold and tearme good wee may easily obserue and remarke those that she hath charged corrupted Those goods which carie the marke and seale of Nature imprinted on their fore-heads doe content vs and satisfie and appease by their enioyance the burning desire which hath so violently caused vs to re-search and seeke them And contrariwise the others doe but encrease this feruent desire or thirst which the opinion and vice of our minde hath enkindled in vs The goods which are of his owne inuention doe neither appertaine to the minde or the body For they are neuters and indifferent The minde as it were commitâ—ing adultery with the body hath engendered them as so many Monsters which participate some thing both of the one and the other Of the minde the estimation price and value Of the body that which they containe in them of materiall and terrestriall That which they haue in them of more naturall or of speciall and indiuiduall difference doth not properly belong either to the one or the other It is reported That Mules who are a third different sort of beasts which two former haue propagated are incapable to engender So those goods or priuiledges of Nature which deriue their Being from such different Natures doe neuer of themselues engender any good either to the minde or the body They are instruments whereof we indifferently make vse either to good or euill and which for the most part serue onely to foment our vices and passions But as these good things are neuters and indifferent so the euill which likewise proceedes of his Artifice ought not to haue greater priuiledges and therefore the effect which they produce in vs which we tearme griefe or paine cannot be tearmed so but very wrongfully and abusiuely As imprisonment banishment losse of honours Pouerty offends neither the body nor the minde but is the chaine which onely presseth either the one or the other If the mind complaine it is too blame for it belongs to him onely to knowe true or false If he say that riches are good and pouerty euill the senses will giue him the lye thereto for they complaine not at least if they doe they doe it vniustly If our minde had made this proposition to wit That the oare or matter of gold resembles that of earth or that the difference proceedes not from the mixture of qualities and accidents wee must not appeale therein to our senses Or if the Eye would contradict this proposition because the colour of earth differs from that of gold hee should not bee receiued or beleeued as Iudge If our feeling would adde in his own behalfe that hee findes the one hard the other soft the one smooth and the other harsh and impollished yet it were false and it may be shewed them that it belongs onely to them to iudge of good or euill and not of true or false Wee must not then by the same reason tearme that good or euill but which onely the Senses will so please to doe or as true or false that which it shall please the minde to ordaine So then there is nothing which will beare the name and quality of paine but the contrary obiect to the inclination of our feeling thereof as long as it is present with him and
doth still sensibly and extreamely afflict him therewith So that which is mediocrity can be supported and endured by the constancie of our vertue without astonishing or mouing her and yet neuerthelesse not without offering some outrage and violence to our felicity But sith she exceedes the powers of patience there is no courage so ambitious but will be strucken and beaten downe to the ground by the thunder of Fortune whereof I no way feare the threatnings but the blowes and happy is he that can preuent and hinder that his feare deuance not the effect thereof SECTION V. Although wee graunt that Mans felicity consists in Vertue which is not absolutely true yet I affirme against the Stoickes that felicity is incompatible with griefe and paine THe noyse of weapons as one reporteth hindreth the voyce of Lawes but I beleeue with Zenos Scholler that the noyse of weapons and assaults of paine should more iustly hinder vs from vnderstanding the precepts of Philosophie This Philosopher being besieged by the sharpe points of griefe and paine seeing that it was more perswasiue to make him confesse that it was euill then the power of all his Stoicall reasons were to the contrary He ingeniously confessed that it was an euill because all his long study and time which hee had employed in Philosophie could not secure him from the torment and lesse againe from the trouble and impatiencie which griefe and paine brought him A Sect so rigorous that as one of them said It will neither rebate nor diminish any thing of the felicity of a Wise man although he were in Phalaris his Bull For felicity consists in vertue and this vertue is the vse of perfect reason which wee carie to goodnesse This reason conserues it selfe whole and found in the middes of rackes torments and afflictions and consequently this felicity I contrariwise say that so perfect a felicity is imaginary and although it were true and reall that necessarily it is changed by griefe and paine For the first head heereof I say That nature hath imprinted in all creatures a desire to compasse their owne ends whereunto being arriued they seeme to feele the true perfection of their being from which being estranged and separated they suffer if wee may say so some paine in their insensibility The simple bodies ariue more easily hereunto hauing nothing in them which contradicts this desire The compounded as they enclose and shut vp many contrary qualities they cannot attaine to this perfection because their desires and obiects being different and contrary one cannot enioy his tranquillity but with the preiudice of the others but if it fall out that they are dissolued and diuided by the fire then euery one retires to that part where his desire calls him But among the compounded there is none more multiplied then man because it seemes that nature would assemble in him as in a small compendium or Epitome all that which is generally defused in all sublunarie bodies and farâ—e the more because the soule being conioyned with it she hath brought her desire with her which tending to an infinite obiect giues her selfe but small rest and yet lesse to him of whom she hath the gouernment and conduction Therefore man being composed of so many contrary things hee nourisheth a discord and perpetuall ciuill warre within him and it is as it were impossible for him to appease it because the remedy of the one is the poyson of the other Heauen is the center of light things and Earth of those which are ponderous and heauie that as the compound of these two still obayes the predominate quality in such sort that hee cannot ariue to his centre without offering violence to the least So besides the contrary inclination of all the compounds which slide into the structure and fabrique of man wee must chiefely obserue and remarke these two Of the party Inferiour and Superiour Sensitiue and Reasonable who incessanâ—ly oppose and contradict each other and whereof the one cannot be in hiâ— perfect peace and tranquillity except the other bee farre remote and distant from his because their obiects being contrary and distant one from the other at one time they cannot be in diuers places nor much lesse in one and the same place without quarels and dissention for which cause and reason man cannot hope for perfect felicity in his life sith it ought to bee tearm'd of an vniuersall repose and tranquillity If an Enemie set fire to all the foure corners of a Citie and batter it with an intent to ruine and take it can we beleeue it is in peace because the Gouernour thereof is in a place of assurance and security So the minde being farre distant from the assaults and blowes of Fortune is not a good consequence of tranquillity and perfect felicity it will remaine then imperfect as man himselfe remaines imperfect and he should not be man if he had but one of these parties and priuiledges wherefore we may affirme that the vse of this perfect reason should not be this perfect felicity if it ioyne not with her the repose and tranquillity of her companion the body which should haue the better part in felicity because it is he true touchstone of good and euill as we haue formerly shewed In the second place I say That put the cause that felicity consists in the vse of perfect reason and that shee cannot long sympathize and agree with paine because all the faculties of the Soule in generall suffer according to the motions and alterations of the body So Reason is a materiall and corporall effect which hath her roote in the soule and which cannot perfect her selfe but by the benefit of the organes and the temperate concurrence of the refined spirits of the bloud which if they are of too great a number or quantity then they subuert embroyle yea confound themselues and become brutish and beastly as you see they doe by excesse of wine or sleepe And if there bee any defect they degenerate into capriciousnes or weakenesse of braine and ratiocination But aboue all she depends of the good disposition of the organes the minde being more liuely and actiue in health then sicknes A sweet and cleare ayre and a faire day doth cleare and consolidate the iudgement sharpens our wit dispelleth melancholly makes our reason more masculine and vigorous and in a word makes vs ciuiller and honester men Reason is engendered and growes with our body their powers are brought vp together and wee know that its infancie vigour maturity age and decrepitude doe commonly follow the age and temper of the body And what then if this body bee afflicted with griefe or paine shall shee not feele it What shall wee say of those whose excesse and violence of paine caries them to swooning and convulsions which proceedes and happens because the spirits of bloud being changed by this violence doe diuert themselues from their ordinary course and put themselues into disorder and confusion in the organ so that