of infections of fits of agues theyr causes courses continuances whence-from proceedeth the indeficient regular and irregular beating of the pulse the substance scituation correspondence and vse of all partes of a mans body the conversion dispersion perfection and alteration of blood No man I thinke can be learned who may not plainely perceyve what an infinite matter I have propounded here of knowledge and yet how little even the wisest know This subiect would have bin more apparant if I had interlaced these questions with diversities of opinions and confirmed each one with the best grounds and arguments but this curious sort of discourse I leave to Schooles Onely I will inferre our extreme Ignorance that few or none of these difficulties which concerne vs so neere as our soules and bodies are throughly as yet in my iudgement declared even of the profoundest wits for I know not how their best resolutions leave still our Vnderstandings drye thirsting for a clearer and fresher Fountaine VII Ignorance and Errours in knowing base Creatures BYt no doubt God is of infinite Maiestie our soules immateriall spirits our bodies thereunto proportionated and therefore there may be some excuse pretended of this Ignorance the obiects are too noble our capacities too feeble the meanes to attayne vnto such knowledge too difficult our Soule dwelleth in the tabernacle of flesh blood it is drowned in humors and fatnes it is blinded with vapours mists it sees thorow carnall windowes and cloudy spectacles Well I admit this ignorant answere but at least if we cannot vnderstand those things which be above vs our selves and those which be equall with vs wee shall comprehend and fully conceyve all those Creatures beneath which serve and obey vs. But alas our Ignorance is not here finished for I know not whether I may better say men are ignorant of all things in generall or know nothing in particular for in trueth there is no Creature in the world that wee perfectly comprise and vnderstand I now leave the Heavens the Starres the Planets the Birds of the ayre the Fishes of the Sea the Beasts of the Land and wil take one of the least creatures which creepeth vpon the earth and thereby convince our Ignorance Basil epi. 168. quae est ad Eunomium as Saint Basil convinced the boasting presumption of Eunomius the heretike who vaunted that he knew GOD and his Divinity and that shall be a very Emmet so little in body so base in substance of so small account yet I say that no man how learned soever can satisfie those demaunds which may be propounded about this contemptible beast 1 Whether it breatheth or no. 2 If those little corps be vpheld with bones 3 If those small members be lincked together with sinewes or chayned with strings 4 If those sinewes be fortified with muscles 5 Whether downe the backe Nature extendeth a chayne plyable to turning or bending 6 Whether thorow the chain passeth a white marow 7 Whether the sinowy membranes impell the rest of the body 8 Whether it hath a Lyver or no. 9 Whether in the Lyver a receptacle of Choler 10 Whether a heart 11 Whether kidneis 12 Whether arteries 13 Whether veines 14 Whether skinnes 15 Whether a traverse or midriffe 16 Whether is it bare or hayrie 17 Whether single or cloven footed 18 How long liveth it 19 After what manner is it begotten 20 How long dwelleth it in the wombe 21 Why do not al creep but some fly some creepe All these questions are mooved by S. Basil and hee concludeth thus Si minutissimae formicae naturam nondum cognitione apprehendisti quomodo incomprehensibilis dei vim te imaginari gloriaris If thou canst not comprise by knowledge the nature of the least Emmet how gloriest thou to imagine the power of the incomprehensible God These questions onely concerne the body of an Emet but many more might be demaunded and ten times more about the sensitive soule yet these suffice to declare the weakenesse of our Vnderstanding Yea I will adde an other consideration of no smaller importance then the rest that although as wee see by dayly experience many men study night and day poring forth their braines and eies vpon their bookes yet I am of opinion that if we could see the opinions even of the best learned man in the world with as plaine perspicuitie as we discerne blacke from white wee should find in his vnderstanding more errours then truethes more falsities then verities more ignorances then sciences more that ought to be forgotten then is well learned finally more chaffe then corne I alwayes except matters of faith and religion The reasons which induce me to this opinion are these First I see such varieties of opinions even among the profoundest wittes that ever the worlde yeelded whose writings are extant about the selfe samething one contradicting and condemning another both bringing strong reasons to confirme their opinions one or both must needes erre the Trueth being one and indivisible Secondly I perceyve the same profound Scholers at one time defending with many reasons one opinion and after with as great boldnesse impugning the same retracting the former And why I pray you may they not erre the second time as well as the first for I warrant you they thought they had as great evidence assurance before as they presently possesse And why may they not as well reclayme agayne as they did before You will say secundae cogitationes be prudentiores and wise men recall their former errors And I pray you are not tertiae and quartae prudentissimae After a sleepe vpon the pillow many correct their dayly thoughts doth not one day teach another Wherefore I see no reason why wise men may not in their retractation as wel erre as in their former assent Thirdly the Scriptures seeme to insinuate little lesse Cunctae res difficiles non potest homo Eccles 1. eas explicare sermone All things are difficult neither can man declare them with speech and after speaking of God he saith mundū tradidit c. he delivered the world Idem cap. 3. to their disputation that man should not finde out the work which God had wrought from the beginning to the end VIII Curiositie in knowing things not necessarie AN other generall defect and imperfection proceeding from Nature corrupted and tending to corruption followeth all the Sonnes of Adam and that is a certaine naturall curiosity a diligent inquisition of other mens actions and an extreame negligence in our owne moale-hilles in other men seeme mountaynes and craggie rockes in our selves smooth rushes other mens faults be before our eyes but our owne behinde our backs It is a world to see with what rigor and partialitie men censure others actions with what smooth countenance they conceale their owne defects Let vs not looke any further but to David who never was angrie with himselfe for killing Vrias and abusing his wife but straitwayes after that Nathan had propounded
and prints of obiects for vnderstanding even so the heart endued with most fiery spirites fitteth best for affecting Lastly for what other reason in feare and anger become men so pale and wanne but that the blood runneth to the heart to succour it I saw once in Genoa a Bandite condemned to death and going to Execution to tremble so extraordinarily that he needed two to support him all the way and for all that he shivered extreamely Besides whence-from proceedeth laughter dauncing singing and many such externall singes of ioy but as wee say from a merrie heart therefore ioy and feare dwell in the heart Howbeit I thinke this most true and especially in those passions which are about obiectes absent as love hatred hope flight ire and such like yet I cannot but confesse that when the obiectes are present and possessed by sense then the passions inhabite not onely the heart but also are stirred vp in every part of the body whereas any sensitive operation is exercised for if wee taste delicate meates smell muske or heare musicke we perceyve notonely that the heart is affected but that also the passion of ioy delighteth those partes of our sences the like wee prove in payne and griefe for which cause commonly wee say our teeth ake our fingers toes or legges payne vs Payne therefore and Pleasure beeing Passions of the Minde and evermore felt in that part of the bodie where Sense exerciseth her operations therefore as touching is dispersed thorow the whole bodie even so the Passions of pleasure and payne for in everie parte if it bee cherished it reioyceth if be hurte it payneth Yet supposing the Passions principally reside in the hearte as wee perceyve by the concourse of humours thereunto wee may demaund two curious questions The former is for what ende hath Nature given this alteration or flocking of humours to the hearte It seemeth questionlesse for some good ende for God and Nature worke not by chaunce or without respecting some benefite of the subiect To the which question it may bee answered First Why humors flocke to the heart in passions that the humours concurre to helpe dispose and enable the heart to worke such operations for as we prove by experience if a man sleepe with open eyes although his sight be marvellous excellent yet he seeth nothing because in sleepe the purer spirites are recalled into the inner partes of the body leaving the eyes destitute of spirits and abandoned of force which presently in waking returne againe euen so I conceive the heart prepared by nature to digest the blood sent from the liver yet for divers respectes not to have the temperature which all Passions require for love will have heate and sadnesse colde feare constringeth and pleasure dilateth the heart therefore which was to bee subiect to such diversities of Passions by Nature was deprived of all such contrary dispositions as the Philosophers say that Materia prima caret omni forma quia omnes formas recipere debet And although the hearte hath more excesse of heate than colde yet a little melancholly blood may quickly change the temperature and render it more apt for a melancholly Passion The second reason may be for that these humours affecting the heart cause payne or pleasure thereby inviting Nature to prosecute the good that pleaseth and to flie the evill that annoyeth as in the Common-wealth Vertue ought to be rewarded with preferment and vice to be corrected with punishment even so in this little common-wealth of our bodies actions conformable to Nature are repayde with pleasure and passions disconsorting nature punished with payne The other question concerneth the efficient cause of these humours what causeth their motions to the heart they themselves as it were flie vnto the heart or the parte where they soiourned sendeth or expelleth them from her and so for common refuge they runne to the heart or finally the heart draweth them vnto it This difficultye requireth an answere whereby many such like questions may bee resolved as for example when the meate in our stomackes is sufficiently disgested the chile which there remayneth prepared to be sent to the liver for a further concoction doth it ascend thither by it selfe as vapours to the head or doth the stomacke expell it or the liver drawe and sucke it To this demaund I answere that in mine opinion the partes from whence these humours come vse their expulsive vertue sending the spirites choler or blood to serve the heart in such necessity as the hand lifteth vp it selfe to defend the head howbeit I doubt not but the heart also affected a little with the passion draweth more humors so encreaseth Many more curious obiections here I omit which perhaps would delight the more subtil wits but hardly of many to be conceived What sort of persons be most passionate CHAP. X. OVt of the precedent Chapter we may gather how that the heart is the seate of our passions that spirites and humours concurre with them here we may deduce a conclusion most certayne and profitable that according to the disposition of the heart humours and body divers sortes of persons be subiect to divers sortes of passions and the same passion affecteth divers persons in divers manners for as we see fire applyed to drie wood to yron to flaxe and gunpowder worketh divers wayes for in wood it kindleth with some difficulty and with some difficulty is quenched but in flaxe soone it kindleth and quencheth in yron with great difficulty is it kindled and with as great extinguished but in gunpowder it is kindled in a moment and never can bee quenched till the powder be consumed Some men you shall see not so soone angrie nor yet soone pleased and such be commonly fleugmatike persons others you have soone angrie soone friended as those of a sanguine complexion and therefore commonly they are called good fellowes others be hardly offended and afterward with extreame difficulty reconciled as melancholy men others are all fiery and in a moment at every trifle they are inflamed and till their heartes be consumed almost with choller they never cease except they be revenged By this we may confirme that olde saying to be true Animi mores corporis temperaturam sequâ—ntur the manners of the soule followe the temperature of the body And as in maladies of the body every wise man feeleth best his owne griefe euen so in the diseases of the soule every one knoweth best his owne inclination neverthelesse as Physitions commonly affirme how there be certayne vniversall causes which incline our bodies to divers infirmities so there are certayne generall causes which move our soules to sundry passions First young men generally are arrogant prowde prodigall incontinent given to all sortes of pleasure Their pride proceedeth from lacke of experience for they will vaunt of their strength beautie and wittes because they have not yet tryed sufficiently how farre they reach how frayle they are therefore they make more account of them
affections No better proofe we neede of this matter then the infinite experiences in every Countrie are tryed The same I may say of Ire Ambition c. All which Passions consisting in prosecution of some thing desired and bringing with them a certaine sence of delight enforce the mindâ— for fostering and continuing that pleasure to excogitate new meanes and wayes for the performance thereof How Passions seduce the Will CHAP. II. WIthout any great difficultie may be declared how Passions seduce the Will because the witte being the guide the The first reason why passions seduce the will eie the stirrer and directer of the Wil which of it selfe beeing blinde and without knowledge followeth that the wit representeth propoundeth and approveth as good and as the sensitive appetite followeth the direction of imagination so the Will affecteth for the most part that the vnderstanding perswadeth to bee best Wherefore the waves and billowes of apparant reasons so shake the sandye shealfe of a weake Will that they The second reason mingle it with them and make all one Besides the sensitive appetite beeing rooted in the same soule with the Will if it be drawne or flieth from any obiect consequently the other must follow even so the obiect that haleth the sensitive appetite draweth withall the Will and inclining her more to one part than another diminisheth her libertie and freedome Moreover the Will by yeelding to the Passion receyveth some little bribe of pleasure the which moveth her to let the bridle loose vnto inordinate appetites because she hath ingrafted in her two inclinations the one to follow Reason the other to content the Sences and this inclination the other beeing blinded by the corrupt iudgement caused by inordinate Passions here she feeleth satisfied Finally the Will being the governesse The third reason of the Soule and loathing to bee troubled with much dissention among her subiectes as an vncarefull Magistrate neglecteth the good of the Common-weale to avoyde some particular mens displeasure so the Will being afrayde to displease sense neglecteth the care she ought to have over it especially perceyving that the Soule thereby receyveth some interest of pleasure or escheweth some payne By this alteration which Passions worke in the Witte and the Will we may vnderstand the admirable Metamorphosis and change of a man from himselfe when his affectes are pacified and when they are troubled Plutarch sayde they changed them like Circes potions Plutarch in moralib from men into beastes Or we may compare the Soule without Passions to a calme Sea with sweete pleasant and crispling streames but the Passionate to the raging Gulfe swelling with waves surging by tempests minacing the stony rockes and endevouring to overthrowe Mountaines even so Passions make the Soule to swell with pride and pleasure they threaten woundes death and destruction by audacious boldnesse and ire they vndermine the mountaines of Vertue with hope and feare and in summe never let the Soule be in quietnes but ever eyther flowing with Pleasure or ebbing with Payne How Passions alter the Body CHAP. III. ALthough in the ninth Chapter sufficiently was declared how the Passions of the minde alter the humours of the body yet some peculiar discourses concerning that matter were reserved for this place Two sortes of Passions affect all men some as wee sayde before dilate and some compresse and restringe the heart Of the first was sayd Vita carninum est cordis Proverb 14. 3â— sanitas the life of flesh is the health of heart for indeed a ioyfull and quiet heart reviveth all the partes of the body Of the other was written Spiritus tristis exsiccat prb 17. ossa a sadde Spirit dryeth the bones And for that all Passions bring with them ioy or payne dilate or coarct the heart therefore I thinke it not amisse to declare the reason why these two Passions worke such alterations in the body to the end that by the knowledge of them we may attayne to the vnderstanding of the rest Pleasure and Delight if it bee moderate bringeth health because the purer spirites retyre vnto the heart and they helpe marvellously the digestion of blood so that thereby the heart engendreth great aboundance and most purified spirites which after being dispersed thorow the body cause a good concoction to be made in all partes helping them to expel the superfluities they also cleare the braine and consequently the vnderstanding For although while the Passion endureth it blindeth a little the indifferent iudgement yet after that it is past it rendereth the brayne better disposed and apter to represent whatsoever occurreth for speculation From good concoction expulsion of supersluities and aboundance of spirites proceedeth a good colour a cleere countenance and an vniversall health of the body But if the Passion of pleasure bee too vehement questionlesse it causeth great infirmitie for the heart being continually invironed with great abundance of spibecommeth too hote and inflamed and consequently engendereth much cholericke and burned blood Besides it dilateth and resolveth the substance of the heart too much in such sort as the vertue and force thereof is greatly weakened Wherefore Socrates was wont to say that those men which live continently and frugally had more pleasure and lesse payne than those who with great care procured inticements to pleasure because intemperate pleasures besides the remorce of minde infamie and povertie which waiteth vpon them for the most part hurt more the body than delight it And some with too vehement laughter have ended their dayes as Philemon did Plutarch recounteth also howe Erasm lib. 6. Apotheg Plutarch in Hannib the Romanes leesing to Hannibal newes was brought to Rome and specially to two women that their sonnes were slaine afterwards a remnant of the souldiers returning these two afflicted ranne with many more to know the manner of their sonnes deaths and amongst the rest found them both alive who for ioy gave vp their ghosts And vniversally after much pleasure and laughter men feele themselves both to languish and to be melancholy Yet the Passions which coarct the heart as feare sadnesse and despayre as they bring more payne to the minde so they are more dangerous to the body and commonly men proove lesse harme in those than in these and many have lost their lives with sadnesse and feare but few with love and hope except they changed themselves into heavinesse and despayre The cause why sadnesse doth so moove the forces of the body I take to be the gathering together of much melancholy blood about the heart which collection extinguisheth the good spirits or at least dulleth them besides the heart being possessed by such an humour cannot digest well the blood and spirites which ought to be dispersed thorow the whole body but converteth them into melancholy the which humour being colde and drie dryeth the whole body and maketh it wither away for colde extinguisheth heate and drynesse moysture which two qualities principally concerne life These
Passions prevayle often so much with men that they languish away and die as it befell to the Marquesse of Santa Cruz in Spaine the Generall to the Kinges Navie against the Frenchmen who had taken the Azores and D. Diego di Padiglia the Governour of the Castle of Millan who receyving certayne wordes of disgrace from the King of Spaine they permitted themselves to be so ore-ruled with the melancoly Passion that they scarce could chawe their meate and swallowe it downe at least they never made good digestion and so with an vngracious death they ended their disgraced life Questionlesse this vehement sorte of Passions proceedeth from an high prowde and ambitious minde and without all doubt extraordinarie selfe-love the which although by Gods Lawe they are prohibited yet by the vayne humours of men such spirites are highly prized I remember that in Italy after the yeere one thousand five hundred eighty and eight I heard divers Italian Captaines greatly condemning the Duke of Medina Sidonia the King of Spaines Generall in his Navie against England because he dyed not of Melancholy for that his Fleete miscarried so basely and was foyled by the English Forces so easily What Maladies growe by cares and heavinesse many can testifie and fewe men there bee which are not subiect to some melancholy humour that often assaulteth them troubling their mindes and hurting their bodies the olde Physitians can witnesse this veritie confirmed by long experience and registred in verse as a Medicine to all Posteritie Si vis incolumem si te vis reddere sanum Schola salerna Curas tolle graves irasci crede prophanum If thou wilt live in health devoyde of griefe and payne Set carking cares aloofe and choler thinke prophane And Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sorrowes to men diseases bring And Salomon Tristitiam longè expelle à te Multos Eccles 30. 25 enim c. Expell sadnesse farre from thee For sadnesse hath killed many neither is there any profite in it Zeale that is envie emulation or indignation and anger shorten thy dayes and Thought that is superfluous care and sollicitude bring old Age before her time To conclude I am of opinion that Passions cause many Maladies and welnie all are increased by them for that all payne engendreth melancholy which for the most part nourisheth all diseases for many we reade of that were cured by mirth but never any by sorrow or heavinesse When Alfonsus King of Naples was abandoned of his Physitians as in a desperate case then he called for Quintus Curtius and tooke such delight to heare him reade that hee recovered his health agayne and presently reiected his Physitians as not able to cure by Physicke that he obtained by alittle delight This fact I cannot greatly commend for Physicians and Medicines were ordained by God and a wise man wil not despise them it may bee Quintus Curtius pacified the Kinges melancholy minde which no medicine could doe Yet there occurreth one poynt in this matter not to be omitted that Passions ingender Humors and Humors breede Passions how Passions cause Humors we have hitherto sufficiently declared but how Humors stirre vp Passions must now be delivered We reade in the Machabees how before they led the Elephants to fight in warres they accustomed to mingle iuyce of grapes and mulberies together to sharpen and incense them more to battell and it seemeth a thing frequented in many Nations to stirre vp beastes to fight by shewing them some redde colour for thereby they imagine that the sight of blood inflameth them to the shedding of blood as in Spaine they vse when they chace their wild Bulles and in Italy their Bufaloes The true cause why beastes are incensed with a redde colour Valesius an excellent Physitian rendreth for saith he the sight of redde things according to the common opinion of Galen and other Physitians stirreth and inflameth the blood therefore they prohibite those which are much given to bleeding to behold any redde colour And I my selfe in Italy have heard Physitians commaund that redde clothes coveringes and hangings should bee taken from before the patients which were labouring in a tertian Agew because they affirmed that red colours mooved and inflamed the blood Now if the blood of Elephants being incensed with a red colour had force to stirre in them the Passion of Ire in battell how much more may we say that if much hote blood abound in the body that subiect by the force of that Humor shall easily and often bee mooved to anger if temperate blood abound or be mingled with fleugme to mirth if melancholy exceede to griefe and heavinesse And in effect we proove in dreames and Physitians prognosticate by them what humor aboundeth for Choler causeth fighting blood and wounds Melancholy disgrace feares affrightments ill successe and such like these dreames are caused by the spirites which ascend into the imagination the which being purer or grosser hotter or colder more or lesse which diversitie dependeth vpon the humours of the bodie moove divers Passions according to their Nature And for this cause we may resolve another difficulty why some men are alwayes almost merry others for the most part melancholy others ever angry this diversity must come from the naturall constitution of the body wherein one or other humor doth predominate The selfe same cause may be alledged why sometimes wee feele our selves we know not why mooved to Miâ—th Melancholy or Anger insomuch that any little occasion were sufficient to incense that Passion for as these humors depend vpon the heavens ayre sleepe and waking meate and drinke exercise and rest according to the alterations of these externall causes one or other Humor doth more or lesse over-rule the body and so causeth alteration of Passions Out of this discourse and the 9. Chapter we may resolve some prettie curious Questions more talkt of and practised then well vnderstood The first is how can possibly a mans conceite worke strange effectes in his body As for example Hypocrates exhorteth Physitians if two kindes of meate were to be ministred to a Patient the one healthfull and the other a little hurtful or not so good as the other that they should preferre this being much desired before that not so well liked and generally both Philosophers and Physitians maintayne that the opinion of the Patient of the Physitians knowledge and goodnesse of the Phisicke importeth much for the curing of any maladie The reason is plaine for these and such like experiences for the Imagination herein though erroneously conceaving things better then indeede and really they are causeth a vehement Passion of Hope wherewith followeth an extraordinary Pleasure in the things which two Passions awake or rowze vp the puâ—er Spirits and vnite them together qualifying and resining them in the best maner which thus combined do most effectually co-operate with Nature strengthen her in the performance of any corporall action or vitall operation Secondly how S. Austens opinion may
conceits apprehending that they loue or hate farre differently from that it is in very deed that they bee commonly too rash attempting greater enterprises than their forces are able to performe and for the most part more bold than wise guiding their actions 〈◊〉 not by reason and iudgement but by harebraine affections and as they are headlong and obstinat when strong passions possesse them so are they irresolute and inconstant when a weake affection dooth mooue them for being accustomed to follow their appetites as long as they continue they persist in one mood but after the weeke passion is appeased their iudgements and determinations are changed These men ought to bee wonderfull warie in their words and circumspect in their actions alwayes hauing themselues suspected wherefore I would persuade them first to craue of God helpe and grace to ouercome so hard a nature secondly to conferre with wise and discreet men about their owne affaires and determinations rather relying vpon them than their owne iudgements which counsell Salomon gaue saying Fili ne innitaris prudentiae tuae Sonne be not married to thy Prou. 3. 5. owne wisdome Thirdly that euery day they vse some meane to ouercome their peruerse nature for as wee prooue by experience such men haue many crosses and griefes of mind their company commonly all eschew and to be short they are a burthen to themselues and others whereas if they would but with a little diligence moderat their passions as such men bee wittie and high spirited so they would be humble and affable there is no sort of men whose conuersation would be more gratefull than theirs for they bee like vnto a faâ— soile that yeeldeth great aboundance of what is sowne good or euill corne or darnell flowers or weedes Pollicie in Passion CHAP. IIII. SInce men by nature are addicted to conuersation and one dependeth vpon another therefore it importeth much to know how to second or crosse other mens affections how we may please or displease them make them our friends or foes But because this subiect is infinite I will only set downe certaine generall rules whereby some small light may be had how to liue and deale with men to the intent that loue peace and charitie be conserued for good Christians ought not onely to procure an vnion with God but also an amitie with men and the world being greene in mallice and withered in goodnesse men more guided by passions than ruled by reason therefore the wiser ought to prouide a salue proportionated to the sore and meanes to preuent mallice least the children of darkenesse in prudence surpasse the children of light seeing our Maister taught vs how the cic of a doue adorneth best the serpents head The first rule may be this All men commonly are pleased with them whom they see affected with those passions whereunto they are subiect and inclined This rule both experience teacheth and reason prooueth We see that lyons tygres and leopards whose inclinations are most cruell whose passions most fierce yet one affecteth another and liueth in quiet societie for the similitude of inclinations and likelinesse of passions Alexander asked a pyrat that was taken and brought before him How he durst be so bold to infest the seas and spoyle the commerceries he answered That he played the pyrat but with one ship and his Maiestie with a huge nauie the which saying so pleased Alexander that he pardoned his life and graunted him libertie so much could the similitude of action transport the kings affection The reason also of this rule may easily be deliuered because all likelinesse causeth loue and as euery one iudgeth he doth the best or at least approoueth well euen so he cannot disprooue but allow the same in others Hereupon followeth that if thou wilt please thy master or friend thou must apparrell thy selfe with his affections and loue where he loueth and hate where he hateth and vniuersally to sooth other mens humours plaineth the way to friendship and amitie and as this meane fostereth flatterie if it be abused so it nourisheth charitie if it be well vsed Out of this rule we may deduce the second which ought no lesse to be obserued in conuersation than the former That men commonly hate those whome they know to be of contrarie passions whereupon proceedeth that common Prouerbe He that hateth whome I loue how can he loue me for as fire with fire doe neuer iarre so fire and water can neuer agree But in the next Booke which shall be of Loue I pretend to discusse better this rule because as similitude causeth loue so dissimilitude breedeth hatred Therefore I omit to declare how sometimes likelinesse of passions engendreth contention as we say Figulus figulum odit one potter hateth another and Inter superbos semper sunt iurgia among prowd men there are euer brawlings for if similitude of passions preiudicateth profit then likelinesse of affections causeth dissention The third rule Be not too credulous to men in their owne causes for as selfe-loue for the most part conceiues what appertaineth to our selues with a greater shew of good and honestie than indeed the thing carrieth with it so men mooued therewith declare the matter as they conceiue it for words spring from conceits these are the tree those the flowers and leaues which doe follow by iust proportion Wherefore Alexander did Plutarch in Alexandâ—o wisely as Plutarch recounteth at the beginning of his raigne by shutting one of his eares with his hand when he heard any accuser in criminall causes thereby reseruing as he said audience for the defendant Contrariwise others mens matters which hinder our profit or crosse our designes for the most part wee extenuat and abase As in Italie once befell to a number of wise men who heard an Oration wherein they were all welnigh persuaded but the next day came vp another Oratour and told a contrarie tale and changed their minds persuading them all to the other part for which cause we may adioyne the fourth rule The fourth rule When you are induced to any thing by act that is by a tale well told in Rhetoricall manner flexibilitie of voyce gestures action or other oratoricall persuasions good I hold it a while for a man to suspend his iudgement and not to permit his will follow too farre his motion more artificiall than naturall grounded vpon affection rather than reason For that saying of Isocrates ought well to be weighed who being demaunded what was Rhetorike answered to make great things little and little great wherefore after Aeschines was Erasm libr. 8. Apâ—ph banished from Athens comming to Rhodes he made an Oration to the people in declaration of his cause of exile they wondered at the Athenians who had banished him so vndeseruedly O quoth hee you did not heare what Demosthenes answered to my reasons ascribing wholy the cause of his exile to the force and eloquence of Demosthenes oration By this example we see proued that commonly wise
their eyes and gestures may quickely be marked so honest matrons by their grave and chaste lookes may soone be discerned To which effect the Spose sayd vnto his Spouse Vulnerasti cor meum in vno oculorum tuorum Cantic 4. 9. Thou hast wounded my heart with one of thine eyes because thorow the window of her eye hee beheld the chastitie of her heart By this wee may knowe the cause why children and epsecially women cannot abide to looke in their fathers masters or betters faces because even nature it selfe seemeth to teach them that thorowe their eyes they see their heartes neyther doe we holde it for good manners that the inferiour should fixe his eyes vpon his superiors countenance and the reason is because it were presumption for him to attempt the entrance or privy passage into his superiors minde as contrariwise it is lawful for the superior to attempt the knowledge of his inferior The Scriptures also teach vs in the face of a harlot to reade the impuritie of her heart Mulieris fornicatiâ— in extollentia oculorum Eccles 26. in palpebris illius agnoscetur The fornication of a woman shall be knowen by the lifting vp of her eyes and in her eye-bries Hereby also we may perceyve the cause of blushing for that those that have committed a fault are therein deprehended or at least imagine they are thought to have committed it presently if they be Candidae naturae that is of an honest behaviour and yet not much grounded in vertue they blush because nature beeing afrayd lest in the face the fault should be discovered sendeth the purest blood to be a defence and succour the which effect commonly is iudged to proceede from a good and vertuous nature because no man can but allowe that it is good to bee ashamed of a fault And thus to conclude we must confesse that Passions have certayne effectes in our faces howbeit some doe shew them more evidently than others Yet wee may not say that this face is the roote and kore where the Passions reside but onely the rhinde and leaves which shew the nature and goodnesse of both the roote and the kore That there are Passions in the reasonable soule CHAP. VIII NOw that we have determined how the Passions must dwell in an other soyle than the face the order of methode requireth wee should wade deeper into the soule to view if in the reasonable part we might finde out their habitation And to be briefe in this poynt I thinke it cannot Three causes why there bee affections in the will like those which reside in the sensitiue appetite be douted vpon but that there are some affections in the highest and chiefest part of the soule not vnlike to the Passions of the Minde for to God the Scriptures ascribe love hate ire zeale who cannot be subiect to any sensitive operations And therefore as in him they are perfections and we are commaunded and may imitate him in them there is no reason why they should be denyed vnto vs in such sort as they be perfite and that is principally in the Will Besides we know most certaynely that our sensitive appetite cannot love hate feare hope c. but that by imagination or our sensitive apprehension we may conceyve for Malum amare possumus incognitum vero amare non possumus wee may love an ill thing but wee cannot love an vnknowne thing nowe experience teacheth vs that men doe feare the iudgements of God they love him and hope in him they hate sinne and finally exercise many notable affections which reason prescribeth and whereunto the sensitive apprehension ascendeth not Furthermore as beneath shall be declared the sensitive appetite often yea and for the most part traleth and haleth the will to consent and follow her pleasures and delights even for the same reason that she pretendeth the as for example I would to God it were not true howe oft yeeldeth the will to the appetite in procuring sensuall pleasures and pastimes for no other ende than to pleasure the vnpleasable appetites and lustes of the flesh this experience more pregnantly prooveth it than any reason can confirme it finally as our witte vnderstandeth whatsoever our senses perceive even so our will may affect whatsoever out passions doe follow for as the obiect of the wit is all trueth teall or apparant so the obiect of our will is all goodnesse indeede or carrying the glosse thereof Neverthelesse I must confesse that these affections which reside in the will differ much in nature and qualitie from those that inhabite the inferior partes of the soule because these being bredde and borne in the highest part of the soule are immateriall spirituall independant of any corporall subiect but those of the sensitive appetite are materiall corporall and depending vpon some bodily instruments as beneath shall be delivered That the heart isc the peuliar place where that Passions allodge CHAP. IX NO Philosopher can deny but that our Passions are certayne accidents and qualities whose immediate subiect house and lodging is the very facultie and power of the soule because all vitall operations of which sort Passions are challenge by right that the mother which hatched them should also sustayne them and harbour them in her owne house But a question may be demaunded and not easily resolved whether the faculty of our sensitive appetite hath allotted vnto it some peculiar part of the body where shee exerciseth her proper functions and operations for as wee see by experience the facultie of seeing the power of hearing the sense of smelling tasting and touching have assigned vnto them divers corporall instruments habitations or seates wherein they see heare smell taste and touch as eyes eares nose tongue flesh and sinewes nowe the question propounded is thus to bee vnderstood whether may there be determined any Parte of the bodie wherein peculiarly the passions of the minde are effected To which question I answere that the very seate of all Passions is the hearte both of men and beastes divers reasons move me to this opinion First the very common experience men trie daily and hourely in themselves for who loveth extreamely and feeleth not that passion to dissolve his hearte who reioyceth and proveth not his heart dilated who is moyled with heavinesse or plunged with payne and perceiveth not his heart to bee coarcted whom inflameth ire and hath not heart-burning By these experiences wee proove in our hearts the working of Passions and by the noyse of their tumult wee vnderstande the woorke of their presence The second reason is because as our sensitive apprehension hath her seate in the brayne for we all proove that in vnderstanding we especially bend the force of our soule to the former part thereof so the affections and passions in proportionate manner must have some corporall organ and instrument and what more convenient than the heart for as the brayne fitteth best for the softnesse and moysture to receyve the formes
men were patient And great men were valiant And red men were loyall All the world would be equall To this seemeth not vnlike an other olde saying of theirs From a white Spaniard A blacke Germaine And a red Italian Liberâ—nos Domine And we in English To a red man reade thy reed With a browne man breake thy bread At a pale man draw thy knife From a blacke man keepe thy wife The which we explicate after this sort The redde is wise The browne trustie The pale peevish The blacke lustie By which auncient Proverbes may be collected the verity of the assertion set downe that divers complexions are inclined to divers passions and in generall I take them to be very true and verified in the most part for that the same causes which concurre to the framing of such a constitution serve also to the stirring vp of such a passion as for example a little man having his heate so vnited and compacted together and not dispersed into so vast a carkasse as the great man therefore he by temperature possesseth more spirits and by them becommeth more nimble lively chollericke hastie and impatient Many more discourses I could deliver about this subiect but indeede it requireth a whole booke for I might declare what Passions they are subiect vnto whom Nature monstrously hath signed what affectious rule Rustickes possesse Cittizens tyrannize over Gentlemen which are most frequented in adversity and which in prosperity I might discourse over Flemmings Frenchmen Spaniardes Italians Polans Germanes Scottishmen Irishmen Welchmen and Englishmen explicating their nationall inclinations good or bad but every one of these exacteth a whole Chapter and perhaps some of them more prowd than wise would be offended with the trueth for this passion of Pride over-ruleth all the children of Adam for we see very few will confesse their owne faultes and then they thinke their reputation disgraced when they are singled from the rest and condemned of some vice therefore See Lerâ—nuâ— Lemâ—ius de complexion lui they must of force have it although they will not heare it Thus I will ende this matter referring the Reader to the next bookes where handling the passions in particular I shall have occasion more in particular to touch this vniversall subiect The manner how Passions are mooved CHAP. XI AS the motions of our Passions are hidde from our eyes so they are hard to bee perceived yet for the speculation of this matter I thinke it most necessary to declare the way and maner of them the which will give light not onely to all the Discourses following but also to all the Chapters preceding First then to our imagination commeth by sense or memorie some obiect to be knowne convenient or disconvenient to Nature the which beeing knowne for Ignoti nulla cupido in the imagination which resideth in the former part of the braine as we proove when we imagine any thing presently the purer spirites flocke from the brayne by certayne secret channels to the heart where they pitch at the doore signifying what an obiect was presented convenient or disconvenient for it The heart immediatly bendeth either to prosecute it or to eschewe it and the better to effect that affection draweth other humours to helpe him and so in pleasure concurre great store of pure spirites in payne and sadnesse much melancholy blood in ire blood and choller and not onely as I sayde the heart draweth but also the same soule that informeth the heart residing in other partes sendeth the humours vnto the heart to performe their service in such a woorthie place In like maner as when we feele hunger caused by the sucking of the liver and defect of nourishment in the stomacke the same soule which informeth the stomacke resideth in the hand eyes and mouth and in case of hunger subordinateth them all to serve the stomacke and satisfie the appetite thereof Even so in the hunger of the heart the splene the liver the blood spirites choller and melancholy attende and serve it most diligently By this manifestly appeareth that we insinnuated in the last Chapter howe the diversities of complexions wonderfully increase or diminish Passions for if the imagination bee very apprehensive it sendeth greater store of spirites to the heart and maketh greater impression likewise if the heart be very hote colde moyst tender cholericke sooner and more vehemently it is stirred to Passions thereunto proportionated finally if one abound more with one humour than another he sendeth more fewell to nourish the Passion and so it continueth the longer and the stronger ⸪ The second Booke wherein are declared foure effects of inordinate Passions ⸫ AFter the declaration of the foure causes of our Passions formall materiall efficient and finall the order of methode requireth wee shoulde entreate of their effectes and proprieties And heere I must speake specially of inordinate passions because although those which be ordinate participate in parte some of those effectes yet for that the inordinate principally cause them therefore I thought good to sette them downe as more necessary and that by them coniecture be made of the rest There be foure proprieties consequent to inordinate Passions blindenesse of vnderstanding perversion of will alteration of humours and by them maladies and diseases and troublesomnesse or disquietnesse of the soule The first proprietie I meane to handle in this Chapter the other in the three next following Passions blinde the Iudgement CHAP. 1. WIse men confesse and ignorant men prove that Passions blind their iudgements and reason for as Saint Basil saide Quemadmodum oculis turbatis Basil psal c. 23. 1. c. As when the eyes are troubled wee can not perceive exactly the obiects of our sight even so when the heart is troubled no man can come by the knowledge of trueth the which similitude Saint Chrysostome declareth more aptly Chrysost hom 1. in Iohan. Sicat oculorum acies c. As the facultie of our eyes being pure and bright it laboureth nothing to deprehend the least moaths but if an evill humour descende from the head or some darkenesse fall vpon the eyes a dimme cloude is cast before the pearles thereof which permitteth them not to see even grosse blockes So it befalleth to the soule when every inordinate affection is purged that might offend her shee seeth all thinges convenient most aptly but being troubled with many affections all that vertue shee leeseth neyther can shee behold any high thing To the authoritie of these Fathers experience agreeth for I never knewe any man troubled with a vehement passion of hatred ire or love who would not bring many reasons to confirme his purpose although after he had performed his pleasure and the tempestuous passion was past hee condemned himselfe and thought his fact vitious and his reasons frivolous The which experience teacheth vs that men for the most parte are not very good iudges in their owne causes specially for the Passion of Love which blindeth their iudgement for which
bee verified who thinketh that the Bulles with white spots which continued ever among the Egyptians and were adored for their god Apis was ever engendred by the acte of Aug. de â—ir c. 5 the Diuell to deceive the Egyptians who caused in the braine of the Cowe while she was in conceaving the imaginations of such a coloured Bul which imagination wrought so mightily that she conceaved the like and so they never wanted spotted Buls Galen also reporteth Galen de Theriaca ad Pison Gen. 30. that a woman beholding a most beautifull picture conceaved and brought forth a most beautifull childe by a most deformed father wee have also in the scriptures the like experience in Iacob who to cause his Ewes conceave speckled lambes put sundry white roddes in the chanels where the beasts were watered and thereby the lambes were yeaned party-coloured These prooved experiments by the censure of Aristotle a sage Philosopher and Galen a sound Physitian proceeded from a vehement imagination in the time of conception And for this cause saith Aristotle wee see the yonglings of bruite beastes for most parte to resemble in colours figures temper greatnesse proprieties and conditions their siers and dammes but in men we observe farre otherwise for wise parents beget foolish children vertuous vitious and contrariwise foolish parents wise children and vitious vertuous faire parents procreate foule children and deformed parents faire children and among the children of the same parents one will bee wise another foolish one fayre another foule The cause of this varietie are the various imaginations of the Parents at the time of their Conception Beastes therefore not being distracted with these various Imaginations conceave not with such diversitie I am not ignorant that Huartes in his triall of Wittes derideth this reason and saith that this answere of Aristotle savoureth of great simplicitie for he resolveth all this varietie into the multiplicity diversity of nourishment which men receive far different from beasts which is vniforme and for most part the same as also for that generation is an operation of the vegetative and not of the sensitive soule But by his leave Aristotles opinion is as probable as his and both ioyned together make one complete perfit For albeit generation be an action of our vegetive soule yet it is subordinate greatly qualified by the sensitive for divers imaginations of more or lesse pleasure in that acte inciteth more or lesse thereunto and so causeth a perfitter or more vnperfitte generation The varietie also of nourishment and qualities or tempers of the seede more or lesse concurre therewithall The fourth effect of Passions which is disquietnesse of the Minde CHAP. IIII. HEe that should see Hercules raging Orestes trembling Cain ranging Amon pining Dido consuming Archimedes running naked would little doubt that Passions mightily change and alter the quiet temper and disposition of the Minde for if peace bee a concord or consort of our sensuall soule with reason if then the Mind be quiet when the Will ruled by Prudence overruleth moderateth and governeth Passions questionlesse then the soule is troubled when Passions arise vp and oppose themselves against Reason Inordinate affections as experience teacheth many waies disquiet the Minde and trouble the peaceable state of this pettie common-weale of our soule but specially by five by Contradiction by Contrarietie by Insatiabilitie by Importunitie by Impossibilitie Contradiction § I. BY two wayes the Subiectes of every Common-weale vsually disturbe the State and breede civill broyles therein the first is when they rise vp and rebel against their King the second is when they brawle one with another and so cause riots and tumults the former is called Rebellion the latter Sedition After the same manner Passions either rebell against Reason their Lord and King or oppose themselves one against another that I call Contradiction this Contrarietie The former he well vnderstood that sayde Spiritus concupiscit Gal. 5. adversus carnem caro adversus Spiritum The Spirit affects against the Flesh the Flesh against the Spirit This internall Combate and spirituall Contradiction every spirituall man daily perceyveth for inordinate Passions will he nill he cease not almost hourely to rise vp against Reason and so molest him troubling the rest and quietnesse of his Soule It is related in the life of S. Anselme our Archbishop of Canterbury that walking In vita Anselâ—â— into the fieldes hee saw a Shepheardes little boy who had caught a Birde and tyed a stone to her legge with a thread and ever as the Bird mounted vp to soare aloft the stone drewe her downe againe The venerable olde man much mooved at this sight fell presently a weeping lamenting thereby the miserable condition of men who no sooner did endevour to ascend to Heaven by contemplation but the Flesh and Passions haled the heart backe againe and drew it downe to earth enforcing the Soule to lie there like a beast which should haue soared in the Heavens like an Angell For these rebellious Passions are like craftie Pioners who while Souldiers liue carelesly within their Castle or at least not much suspect they vndermine it and breake in so vpon them that they can hardly escape in like maner these Affections vndermine the vnderstandings of men for while the wittes are eyther carelesse or imployed in other affayres there creepeth vp into their heartes some one or other perverse Passion which transporteth the Soule cleane another way in so much as that with extreame difficultie she can recall her selfe againe and reduce her Affections vnto their former quietnesse and peaceable temper Who seeth and â—eeleth not that often times while Reason attendeth to Contemplation a villanous Passion of Love withdraweth the attention and with an attoxicated delight imprisoneth the Affection who perceyveth not that divers times Reason would pardon all iniuâ—ies and Ire opposeth it selfe importuning revenge who experimenteth not that Reason woulde willingly fast and abstayne from delicacies but inordinate Delight will feast and endure no austerities who knoweth not that Reason often prescribeth yea vrgeth to labour and payne for the service of God or to performe the affaires of the worlde and Sensualitie would passe her time idlely And after this sort almost continually inordinate Passions contradict right Reason Contrarietie of Passions §. II. THe Egyptians fought against the Egyptians the East winde riseth often against the West the South against the North the Winde against the Tyde and one Passion fighteth with an other The cholericke Cavalliere would with death revenge an iniurie but feare of killing or hanging opposeth it selfe against this Passion Gâ—â—ttonie would have dainties but Covetousnesse prescribeth parsimonie Lecherie would raigne and dominier but dreadfulnesse of infamie and feare of diseases draw in the raynes of this inordinate Affection By which opposition we may easily perceive how vnquiet is the heart of a passionate man tossed like the Sea with contrary windes even at the same time and moment An other
Apoph Rom. The second point of prudence in passions is to conceale as much as thou canst thy inclinations oâ— that passion thou knowest thy selfe most prone to follow and this for two causes first for credite secondarily for many inconueniences that may thereby ensue It impeacheth questionlesse greatly a graue mans credite a great mans authoritie and a ciuile mans good conuersation to be subiect to some one only inordinate passion for such a corrupt iudgement hath now so much preuailed with men yea and euer hath ben that they will contemne the whole for some one notable defect as for example if we see a picture of a man or woman drawne with exquisit colours great proportion and art yet if there be but one eye one arme yea or one finger out of square men will say the image is spoyled for that one defect yea the first thing almost we marke is the improportion or disquaring of that part How many prize almost nothing their geldings because they lacke their tailes eares mane or good colours Euen so we trie by dayly talke that commonly men descant vpon other mens doings they will say such a nobleman is resolute in warres goodly in person but subiect to choller too much addicted vnto his owne iudgement such a maÌ„ excelleth in learning yea but pride ouerruleth him such a Senatour iudgeth profoundly but is impatient in hearing of causes such a man raigneth in the Pulpit but blinded with couetousnesse such a man passeth in Musicke but is buried for the most part in the tauerne such a man giueth great almes but attendeth too much to good cheere and in fine there is no man so well qualified but alwayes the world will condemne him because they iudge him stained with some passion therefore great prudence wisemen account it for graue and great persons not to lay their passions open to the censure of the world Many inconueniences may follow if others know what passions men are subiect vnto for if thy enemies would bee reuenged of thee no fitter meanes they might sleightly vse than to procure some way whereby thy passions should be stirred and put in execution for by often ministring matter thy passions would easily subdue thee as a Spanish souldier and a Dutchman after many bragges of their valour and feats of armes aptly insinuated for sayd the Spanish souldier with one Spaniard a hundred buttes of wine I would kill a whole armie of Dutchmen because I would set my wine at night in such a place where I knew the Dutch troupes should lodge and then I know they would neuer leaue drinking while there remained any wit in their braines and so buried with drinke it were no great masterie to despatch them all Nay quoth the Dutchman without any man I would destroy a troupe of Spaniards onely by sending against them a multitude of women for they might easily make of them a massacre like Paris or an euensong of Sicilie at midnight in their beds These two knew well the inclinations of both Countries and consequenly perceiued the way how one might ouerthow the other yet although they were simple and souldierlike discourses for many things may be in common auoided which in particular may be hardly escaped neuerthelesse they knew how easie a thing it was by ministring matter to passions to cast a baite with a hooke to draw them into their owne ruine But some would be glad to know how a man might well conceale his passions so that the world should not iudge him passionatâ— I answere that this question yeeldeth some difficultie for hardly can a passionate man bridle so his affections that they appeare not But yet if he be neuer so passionat and would but follow a litle direction I thinke he might albeit not wholy yet in great part auoyd the infamie of a passionate person The way may be thus in great assemblies or at such times as most men marke our actions wordes and gestures then if a man haue an occasion of choler indignation lust pride feare or such like passion if he refraine but a little all those will at least suspect that he permitteth not his passions wholy to ouerrunne him For all historiographers which Basil in hom de legend lib. Gent. write of Alexander the great highly commend his continencie and especially moued with the carriage of himselfe when Darius wife and her daughters were taken prisoners and subiect to his power they being beautifull he in the prime of yeeres yet because he would but scarcely looke on them hee woon for euer the name of Continencie Besides it were good to dispraise in words before others that passion thou art most addicted vnto for by so doing thou shalt make men beleeue in deed that thou abhorrest much that â—ice questionlesse if the passion be not too pregnantly known such words will blemish a great part of mens conceits for according to the Italian Prouerbe Buone parole cattiui fatti Ingannano li sauij li matti That is Wordes good and workes ill Makes fooles and wisemen leese their skill I say not this because I would haue a man to doe one thing and speake another but that if he cannot but sometime of fragilitie slide it may bee a good way to recall him againe and not to fall so often if he speake in dispraise of his owne fault for men will be ashamed to commit often that they themselues dispraise eagerly and besides it repaireth anew his credit almost cracked with the former passion The third point may be Not to vex and trouble thy selfe too much wheÌ„ a passion seizeth vpoÌ„ thee but diuerting thy mind from it and restraining thy consent as well as thou canst from yeelding vnto it and in short time thou shalt see it vannish away as wee prooue in daily temptations of ire sadnesse loue lust and such like which fall and consume away euen by themselues either because the humour which was mooued returneth to his former seat or the impression made in the imagination deminisheth or the attention of the soule destracted with other matters faileth or some other passion expelleth it or the deuill ceaseth to tempt either I say all these or most of them mittigat consume and wholy subuert that passion which before so troubled vs and seemed insuperable The fourth poynt which ought principally to bee considered and well waighed of those whose passions are most vehement and inordinate is this that they which perceiue in themselues such disordered affections ought first to know the root of them to bee selfe-loue and the greater they find the boughs of their passions the greater and deeper root let them bee assured lieth hidden vnder the bottome of their soule for which cause such men must persuade themselues to haue great difficultie to vertue and extreame facilitie to vice that as they loue pleasures of the body exceedingly so they hate all that may hinder or oppose it selfe thereunto mightily That they bee blinded as battes in their owne
wee see it not worke that effect in the teacher which he would stirre vp in the hearer Againe vsually men are more moued with deeds than words reasonable persuations resemble words affectuall passions are compared to deeds Furthermore the passion passeth not onely thorow the eyes but also pierceth the eare and thereby the heart for a flexible and pliable voice accommodated in manner correspondent to the matter whereof a person intreateth conueyeth the passion most aptly pathetically and almost harmonically and euery accent exclamation admiration increpation indignation commiseration abhomination exanimation exultation fitly that is distinctly at time and place with gesture correspondent and flexibilitie of voice proportionat deliuered is either a flash of fire to incense a passion or a bason of water to quench a passion incensed A man therefore furnished himselfe with the passion or affection he wisheth in his auditors shewing it with voice and action although his reasons be not so potent hath no doubt a most potent meane to persuade what he list Wherefore Demosthenes as of all Oratours the prince for action so he defined that the principall part of Cicero in Brut. an Oration was action the second the same the third no other than action Isocrates otherwise called the father of eloquence for lacke of a good voice neuer pleaded publickely Cicero saith some were viri diserti that is very eloquent but for lack of action or rather vntowardnesse habiti sunt infantes they were accounted infants and I haue seene some preachers very meane schollers and in truth otherwise but sillie men yet for that they excelled in action all the world followed them For action is either a certaine visible eloquence or an eloquence of the bodie or a comely grace in deliuering conceits or an externall image of an internall mind or a shaddow of affections or three springs which flow from one fountaine called vox vultus vita voice countenance life that is the affection poureth forth it selfe by all meanes possible to discouer vnto the present beholders and auditors how the actor is affected and what affection such a case and cause requireth in them by mouth he telleth his mind in countenance he speaketh with a silent voice to the eyes with all the vniuersall life and bodie he seemeth to say Thus we moue because by the passion thus we are mooued and as it hath wrought in vs so it ought to worke in you Action then vniuersally is a naturall or artificiall moderation qualification modification or composition of the voice countenance and gesture of bodie proceeding from some passion and apt to stirre vp the like for it seemeth that the soule playeth vpon these three parts as a musition vpon three strings and according to his striking so they sound A number of precepts Oratours prescribe about these three parts and labour extreamly by art to perfit and accomplish the rude indigested motions of nature to them therefore I will leaue the minching of this matter in particularities and onely set downe certaine generalities First although art supplie the defects of nature yet if a man haue not a good naturall habilitie it is impossible by art to come to any perfection for this manner of motion The reason hereof is manifest because as in musick he that wanteth a tunable voice by nature although he otherwise excell in the art of musicke yet it were lesse paine to heare him say than sing And I haue knowne most exquisit musitians vnable to sing aptly fiue notes so in action he that wanteth a good voice a good nimble eye a proportionat bodie and other parts naturall may speak with reason but neuer almost aptly for persuasion indeed if the habilities of nature be not very vntoward art may correct many defects of nature as Demosthenes had a little lisping at first but by labour and diligence amended Isocrates impediments were incorrigible and therefore all his labour had been lost if he had emploied himselfe to acting Secondly he that will act well must of necessitie stir vp first that affect in himselfe he intendeth to imprint in the hearts of his hearers and the more vehement the passion is the more excellent action is like to ensue The reason is for as I said aboue the voice eyes and gestures sound without as the heart striketh within and therfore the vehementer passion venteth forth the liuelier action Yet here must one or two cautions be considered First in ire and indignation that the passion and action relish not of some priuat quarell or reuenge for then it leeseth all the force and grace of persuasion because the passion smelleth then of proper interest and vtilitie and consequently will be accounted inordinate and vitious Secondly in feare and sadnesse that they render not the actions vile and abiect for then the passion will rather be occasion or cause to smother and kill them than to reuiue and animate them Thirdly euery part of action ought to expresse the mind as grauely as prudently as solidly as may be The reason is because he that publickely intendeth to persuade must be esteemed a wise and a good man wisedome must make the auditors beleeue he erreth not vpon ignorance honestie must induce them to thinke hee will not lie therefore all his actions ought to be prudent and graue for if they be any way light or rash then presently he will be suspected either not to haue premeditated maturely his matter or not to regard what he saith or not to be so setled in vertue and knowledge as such an important matter requireth for leuitie and rashnesse at least argue imprudence inconsideration immortification and precipitation which all are capitall enemies to deepe consulation specially in matters which concerne persuasion to vertue or dissuasion from vice exhortation to goodnesse or dehortation from ilnesse Wherefore in action all leuitie must be auoided In voyce that the words be not pronounced too fast nor any light or scurilous word enter in In face that the eye range not abroad vagabond like nor be tossed or turned too lightly that the oratour make no faces writhing of mouth wrinkling of nose or too much shaking of head Ingesture no tickling with fingers quickly wresting of the bodie light going or much gestiâ—ulation Fourthly he ought to endeuour that euery part of action immitate as liuely as may be the nature of the passion Sextus Philosophus said our bodie was imago animi because the maners of the soule followed the temper of the body and therfore he that knew perfitly this could not be ignorant of that so the actions of the bodie shold be in a perfit persuader an image of the passion in the mind But how shal this be performed Two general rules at this present occurre vnto my memorie not very hard to be learned but exceeding profitable to be practised The first is that we looke vpon other men appassionat how they demeane themselues in passions and obserue what and how they speake in mirth sadnesse ire
the doores and we with his grace must open Apoc. 3. 20. Mat. 23. 37. them he calleth vs as the hen her chickens and we must runne to shrowd vnder his winges hee inviteth vs to Mat. 11. 29. beare his yoake and we must carry it with him finally so many perswasions exhortations promises and prayers pregnantly proove that not we nor God alone must overcome the forces of our enemies but we with God and God with vs. Therefore since wee have declared what meanes God hath granted vs to fight with the divell let vs see now what stratagems and deceits the divel vseth to daw vs from God to a perpetuall thraldome and slavery in Hell The first Impediment is the Suggestions of the Divell FIrst the Divell immediatly by his suggestions allureth vs to sin he being a spirite by secret meanes can enter into the former part of our braine and there chop and change our imaginations he can represent pleasures with a goodly shew he can propound Vertue as a most bitter obiect he can make vs slothful in the way of God by stirring the humors altering the blood which cause a tedious loathsomnesse in vs. His craft is admirable his malice extreame his experience long his forces mighty his darts invisible and indeed so strong that if we were not assisted by Gods providence the ministery of his holy Angelles it were not possible to resist him Yet I doubt not but Gods good Angells helpe vs more to Vertue then the wicked spirits incite vs to vice because questionlesse the charitie of them exceedeth the malice of these whereunto if wee adioyne the providence of God in restraining and limitating the Divels power as we see he restrayned him in tempting of Iob there can be no comparison The second Impediment is ill Education WEare also haled to vice by ill Education for as I have sayde before all our youth-time wee give our selves to pastime and play living like so many bruite beasts engendering and daily encreasing a number of vitious habites which ere we come to the vse of discretion are made so connaturall that vice seemeth more conformable to Nature than Vertue Yet the principall inclination of our Soules to Reason so many Vertues given vs of God so many giftes bestowed vpon vs by the holy Ghost much more forcibly moove vs to goodnesse than vitious habites to wickednesse for Vertue inclineth more vehemently than Vice and Grace overcommeth Nature The third Impediment is wicked Conversation ILl Examples and vngodly Conversation imprinted in tender yeeres and weake soules take such roote that hardly after they can be supplanted this we see by experience that as those speake with whom children converse purely or barbarously Latine Greeke or English so children learne even in like manner as those live youth live and frame their manners according to their conditions Wherefore holy Writ hath instructed vs that as a man vseth wise or foolish company so hee shall become himselfe foolish or wise Qui cum sapientibus Proverb 13. graditur sapiens erit amicus stultorum similis efficietur A man therefore being brought vp among wicked men for most part accommodateth himselfe to theyr humours the reason is not onely because as men perswade by words so they doe much more by deeds every action being a silent perswasion our eyes perceiving theyr obiects more certaynely then our eares but also for that many examples I knowe not howe come at length to breede such impressions in men that even vices seeme Vertues Let vs not seeke very farre for tryall but even at home sometimes I have seene Tarleton play the Clowne and vse no other breeches than such slâ—â—s or slivings as now many Gentlemen weare they are almost capable of a bushell of wheate and if they be of sacke-cloth they would serve to carry Mawlt to the Mill. This absurd clownish and vnseemely attyre only by custowe now is not misliked but rather approoved The like I might say of long steepled hattes of going naked in Baths and washing places yea in every place as in the Indiaes because the vse of many seemeth to take away all abuse Now therefore to our purpose since most men are vitious and few men vertuous by evill examples wee are vehemently inticed to vice and wickednesse Neverthelesse wee may oppose many good men with whow we live the examples of Christ and his Apostles dayly preached and teached cannot but countervayle the examples of men eyther voyde of reason or religion for who is hee but eyther an Atheist or a foole which will immitate an others vices contrary to lawe conscience and reason onely because he seeth many do so Who will not condemne him as an Idiote who sayd hee would erre with many for company Who would not iudge him an Atheist who vaynely vaunted he would go to Hell with so many Gallants rather then to Heaven with poore Fishers these reasons are as voyd of wit as destitute of piety The fourth Impediment is corrupted Bookes THe worlde leadeth vs to sinne not onely by trayning vs vp vitiously and inticing vs by 〈◊〉 examples but also by suggesting vnto vs â—any occasions of ill by obscenous and naughty Bookes as light and wanton Poets as Machivellian policies the Arte of coniuring and such other dregges of mens wittes and of-springs vngodly affections to these if you adioyne many shewes stage-playes and such impure exercises which tende to the manifest overthrow of tender Soules you shall have a troupe of souldiers or rather robbers serving the worlde to winne a Kingdome Indeed I must confesse that these books and exercises corrupt extreamely all good manners and with a silent perswasion insinuate their matter vnto the chiefe affection and higest part of the Soule and in all good Common-weales are either wholy prohibited or so circumcised that no such hurt followeth as some by stealth purchase and by a wilfull theft robbe their owne soules of grace and goodnesse yet agaynst these Pamphlets I oppose thousands of spiritual Volumes the holy Scriptures sermons exhortations homilies meditations prayer-bookes which surpasse the other in number in efficacie in learning and therefore those ought not to bee compared with these The fift Impediment is of Passions THe flesh molesteth vs in the service of God with an army of vnruly Passions for the most part withdrawing from goodnes and haling to ilnesse they tosse and turmoyle our miserable soules as tempests waves the Ocean sea the which never standeth quiet but ey 〈◊〉 in ebbing or flowing either winds do buzze about it or raynes alter it or earthquakes shake it or 〈◊〉 tyrannize over it even so our soules are puffed vp with selfe-love shaken with feare now they be flowing with concupiscences and desires and presently ebbing with desperation and sadnesse ioy altereth the minde and ire tyrannizeth and consumeth both body and minde Against the garboyle of these tumultuous Passions I oppose the barking byting and gnawing of a wounded conscience which wayteth continually vpon inordinate
prescribed infallibly the periods of mens liues according to that Psalm Notum fac mihi domine finem meum numerum dierum meorum quis est vt sciant quid desit mihi Ecce mensurabiles posuisti dies meos Psalme 38. Make knowne vnto me O Lord mine end and the number of my dayes that I may knowe what I want Loe thou hast put my dayes mensurable that is prescribed certaine bounds and limmits of age not passable and therefore both Philosophers and Phisitians conclude that a man with manie disorders surfeits exercises c. may shorten the natural course of his life but that he cannot any way prolong it passe the prefixed instant of his death the similitude we haue in a candle lighted for let a man vse all the diligence possible the light and fire feeding vpon the candle perforce will consume it at last and God or any Angell behoulding the quantitie of the wike tallow time of the yeere for in cold weather a candle consumeth more then in hote Per antiperistasin and other circumstances may precisely foretell that such a candle cannot continue burning longer then such a minute of such an houre in a shorter time it may be consumed with wind witches snuffe-fallings or such like things which waste it away but longer it cannot be prolonged after the same sort standeth the courses and the listes of our liues prescribed by God and prefixed by nature and so God hath appointed these Septuarie and Nonarie yeeres as best seeming his wisdome and prouidence These manners of declaration I will not confute for albeit I doe thinke them both in some things most true yet they are too generall and remote to answere and satisfie fully our demaund The difficultie no doubt is exceeding hard and rather I belieue it to be true for the authoritie of Physitians then for any credite I can giue to theyr reasons for indeede all that I haue heard discourse thereupon and I haue heard some verie fine wits and what I haue read dooth not content nor satisfie my minde Therefore I will set downe my Phylosophicall conceite for in this speculation Physick dependeth vppon Phylosophie and first suppose that customes habites changes and great alterations in mens bodies come seldome vppon a suddaine but by little and little grow and increase by tract of time and as we say Gutta cauat lapidem non vised sepe cadendo Sic homo fit doctus non vi sed sepe legendo The dribling drops by falling oft Not might make marbles thinne So men by oft perusing bookes Not force doe learning win Galen to declare the nature and force of custome Galen de Consuet c. 2. and what effects it worketh in vs demaundeth this question how it commeth to passe that some mens natures abhor exceedingly some sorts of meate and are not able to disguest them as for example saith he some cannot abide beefe others shell fishes and we haue manie who cannot so much as endure the sight of cheese others of aples And yet these same persons by little and little are brought to eate disguest yea and greatly to like them He answereth that all beasts and men haue naturall propensions to such meates as are consorting with the naturall proprieties of theyr bodies and abhor such things as are contrarie and therefore the Lyon feedeth vppon flesh not vpon hay and the Oxe vpon hay not vpon flesh yet it falleth out that by tract of time those meates which we detested after by vse become familiar for they alter the body and by the sucke of theyr nourishment change the affections and qualities of the stomack in such sort as that meate which before was molestfull and in very deede hurtfull becommeth sauorie and healthfull and this he proueth not onely to be true in men and beasts but also in feedes and trees whose fruite in some countries are poyson transferred into other soyles where they receiue another kind of norishment they become not only by tract of time not hurtfull but very healthfull not poysonfull but pleasant Secondly it is to be considered that our bodies generally haue certaine courses passages stations or periods wherein they notably change their actions and operations till 21. yeeres or 25. at the most we grow in height for some come to theyr full growth sooner some later from 25. to fortie two or forty fiue we grow in breadth or thicknes from this till the end of our dayes we decline the cause of these three notorious alterations is our naturall heate or humidum radicale which in mine opinion is nothing els but the vitall temper and qualification of euery solid part of our bodies the which residing in a moist body causeth it to grow like the heate in a loafe of Dowe set in the Ouen afterwards what with internall heate externall drying of the windes and sunne and other continuall exercises which daily exsiccate the body draw out the vndeguested moysture the innated heate is not able to rouze vp the body any more in height but spreadeth it abroade and so enlargeth and ingrosseth it after which continuall working heate is weakened and so by little and little still decayeth and finally resolueth in dissolution Thirdly in this septuarie number of our yeeres although we cannot discouer such notorious differences as in the three former passages yet in these likewise we may obserue some markable change At the first seauenth yeere men commonly note that then the child beginneth to haue some little sparkes of reason and for this cause the Cannon Law permitteth such directed by their parents or Tutors contrahere sponsalia to make a promise of future mariage In the foureteene yeere the youth is thought to haue the perfit vse of reason then the Cannons account him capable of marriage At twenty one a man is reputed able iudiciously to dispose of his goods and faculties and therfore the Common-law riddeth him then of his vvardship and the Cannons giue him leaue to take the order of subdeacon the first seauen yeeres are called infantia the second pueritia the third adolescentia the fourth that is from twenty one to twenty eight iuuentus from thence to forty nine hee is esteemed to stand in statu virili the next till sixtie three is senectus after till seauenty seauentie seauen for most part ensueth decrepita aetas In all these periods or Clymactericall yeeres it is to be noted that although the change in that yeere be perceiued most palpably and sensibly yet in all the precedent they were preparing working and something disposing there-vnto as for example wee must not thinke that the least drop of rayne which in effect breaketh the stone dooth it of it selfe for that were impossible but it doth it in vertue and by force and working of all the former And perhaps for this cause they were called anni scalares for that euery yeere precedent was a steppe to the last wherein the Ladder or staires were ended Fourthly there is a
great dispute among Phisitians what should be the cause of the Paroxismes or fittes in Agues and once I my selfe being troubled with a tertian Ague in Italie in the Cittie of Como there came two Phisitians my deere friends and a Doctor of Diuinitie all at one time to visite me and euen then I stood in expectation of my fit After many complements discourses about my sicknes at last I demaunded these two Doctors of Phisicke that they would resolue mee in one doubt about my disease they aunswered with a good will Well sayd I you both conclude and it stands with good reason that this sicknes of mine proceedeth from excesse of choller now I would know of you when my fit is past is the choller all disguested consumed and voyded away or no If it be consumed why dooth my Ague returne if it be not consumed why dooth mine Ague depart The Phisitians here aunswered one contraâ—ie to another for the first sayd it was disguested Why then returneth mine Ague For this cause quoth he the Ague proceedeth not onely of choller but of choller putrified corrupted and poysoned Now sir the choller poysoned is consumed but other choller which remaineth is not corrupted but by the next paroxisme it will be corrupted Well sayd I what thing is that which corrupteth poisoneth that good choller which before was not corrupted It seemeth strange to me how so much precisely should be corrupted and the other beeing so neere lying by it or rather vnited with it yea mingled in it not to be infected In truth I remember not what he aunswered but I am sure he satisfied none of vs all The other Doctor of Phisicke sayd it was not consumed but nature feeling the force of that poyson vnited her selfe to fight against it and so allayed most of the vehemencie vigour and malignitie thereof and hee gaue an example of a pot of water set on the fire for quoth hee if the coales be couered with ashes the hote water cooleth blow the fire and it warmeth and boyleth let ashes returne or the fire die the water returneth to the first coldnesse So quoth hee the poyson of the choller by natures might is ouercome when the Ague departeth but after that those spirits and forces which nature had vnited are dispersed the fire is quenched and choller againe corrupted But quoth the other Phisitian so the sicknesse should neuer depart for if your choller be still in cooling and heating and nature now fighting now ceasing when I pray you shall this combat be finally ended Marry sir quoth his fellow Doctor in this sort nature mittigateth the forces of choller this fit and allayeth them now nature in the meane time is strengthned with good foode and the humour either purged or quailed with phisicke and so by little and little it is quite disguested Not so said the other for then the second fit should alwayes be lesse then the first and the third lesse then the second and so forward to the last but this is false for his third and fourth fits were much more vehement then either the first or second And besides by this declaration no man should euer die vpon an Ague For if in euery fit the sicknesse ceassed not vntill the humour were allayed then certainly in Agues which are mortall the fitte shoulde neuer passe which is most false With this the Doctor of Diuinitie who was a very good Philosopher and for that he had beene much troubled with maladies he was like manie wrangling Gentlemen a petty-fogging Phisitian at his owne costs as they be petty-fogging Lawyers thorow theyr owne sutes Why said the Diuine may we not hold that the Ague is in the liuer and hart No quoth the Phisitians both that cannot be because no Phisitian euer held that any Ague was in partibus solidis that is in the hart liuer c. except the Hecticke Well said the diuine I say not that it is in the hart and liuer immediatly for that I will confesse perforce must be choller but I say the fountaine and spring the roote and crigen to reside in the liuer the which immediatly causeth corrupted blood and inflamed choller for they beeing extraordinarily corrupted themselues with vehement heate cannot but engender blood spirits and humors of like infection and corruption And by this way I aunswere the first doubt that when the Ague ceaseth choller is diguested Why then returneth it againe Marie sir because the hart and liuer beeing out of temper in that space of time engender so many more peruerse humors as opprâ—sse nature so vehemently and dangerously that shee must imploy all her might to resist them abate them extinguish them In truth Maister Doctor said I this opinion I like very well and I will confirme it for since mine Ague first beganne these Phisitians haue inculcated nothing so much vnto me by word and deede as to coole my liuer to this effect all their syrrops and waters of Endiue Sicory and Barley tended And with this discourse wee ended our dispute mine Ague the which with this pleasant conference passed away Fiftly Plato auoucheth that Agues haue ages Plato in Dialog de Natur. like men as also consummations and ends vvith whom Galen consenteth This sentence of Plato Valesius a worthy Phisitian explicateth in this maner As there are two sorts of diseases sharpe and Valesius de Sacra Philo. cap. 7. cronicall both which haue theyr decretory daies but not alike for the sharpe haue odde dayes especially seauen the cronicall twenty sixty eightie a hundred so there are two prerogations or courses of life the one is common to many the other to fewe and such as are of a most liuely constitution both of them haue theyr Clymactericall or decretory yeeres The first wee number by seauen and nine the latter wee count by tenne and the last period is a hundred and twenty To this Discourse of Valesius lette vs adde a certayne poynt of experience and doctrine of Galen Galen lib. r. de diebus decretorijs c. 22. who in the decretorie dayes of a feuer which numbreth by seauen specially he will tell you the fourth day whether the Agew will leaue the patient the seauenth or whether hee shall die vpon the seauenth day or no and also withall hee teacheth to foretell the very houre of death vppon the seauenth day Last of all out of these considerations we may gather as much as will sufficiently I hope satisfie the Question proposed in the beginning of this Section viz why in these Clymactericall yeeres men commonly die To which I doe aunswere That for euery sixe yeeres or eight men still gather vppe more or lesse humours which prepare the way for an Agew in the seauen or nine As wee sayde before when the fitte is past the heart and liuer prepare humours for the next ensuing and in case they be not sufficient in the seauen they multiply to the nine if in this they faile then they passe to the foureteene then to eighteene c. And for this cause Physitians councell theyr Patients to purge in the Spring and Authumne to hinder the increase of humours albeit they feele themselues nothing diseased at all This we may declare by the example of them who are infected with hereditary diseases as the gowte or the stone for albeit they euidently appeere not till olde age yet in all the progresse of their yeeres the partes and humours infensibly are prepared Or wee may say that in sixe or eight yeeres the liuer and heart which are fountaines of bloud and origens of humours are so infected and corrupted that in the last yeere they engender more vnnaturall superfluous humours than can stand with the right and naturall constitution of the body But some will say by this opinion a man should euer be sicke for hee shoulde neuer want corrupted humours wherein sickenesse consisteth To this I answere first that health consisteth not in indiuisibili in an indiuisible poynt so that it admitteth not some few peccant humours withall but hath a certaine amplitude like as if into a But of strong Canary Wine a man euery moneth shoulde put in halfe a pinte of water euery day a spoonefull at the moneths end yea the yeeres end the Wine woulde be almost as potent as at the first yea and perhaps more if it bee well helped Secondly wee see that Custome breedeth qualities and alterations so insensibly as in long time till they come to a full growth they can hardly be perceiued Thirdly I doubt not but hee that hath for example the first foureteene yeere of his life for his Clymactericall in the precedent yeeres shall gather more corrupted humoures then hee whose Clymactericall yeere is nine and fortie and also feele himselfe proportionally more weake albeit hee can not well perceiue for I my selfe haue knowne a man almost with halfe his lungs rotten with a consumption and yet boldelie auowch that he was strong for Ab assuetis non fit passio Some will obiect that wee see by experience many menne die within the space of a day or two who before were as sound and whole as coulde be neyther in their vrine blood or pulse appeared any signe of sickenesse or superfluous humour To this I aunswere that such a man was eyther oppressed with some vehement Passion or some violent exercise or some other extrinsecall cause which accelerated peruerted and extraordinarily augmented the humour and so caused death for as I saide aboue although a man considering the common course of his dayes can not passe his prefixed time and Clymactericall periode yet by many meanes he may shorten it Much more I coulde say prò and contrà for this Declaration but because it were something too Physicall and not so necessarie for this Morall Treatise therefore I will bury it with silence for this poynt in very trueth is so intricate that I perceiue the best wittes are exceedingly troubled to extricate themselues out of it And therefore as this I esteeme probable so I woulde giue any Physitian most hearty thankes who in few woordes woulde teach mee a better way I sayde in briefe for I haue seene some such long tedious Discourses as I loathed to peruse them doubting lest the vncertaine profit would not repay the certaine payne Finis
53 What should be the reason why some be more apt for vnderstanding than others 54 And why some more fitte for one Science then others 55 Why great wits have ill memories and good memories be not of profound conceit 56 Why some mens wits be excellent in speculations but very simple in practize other rare in action and dull in speculation 57 How we remember Concerning Memory 58 In what part of the Braine resideth the formes fit for memory 59 How they be subordinated to our will 60 How we forget 61 How we conceyve things in dreames wee never see nor heard of before 62 What helpeth and hindereth Memorie and by what manner 63 Why doth Memorie fayle in old men 64 Whether Memorie bee a facultie distinguished from our Vnderstanding or no. 65 Whether artificiall Memory impeacheth naturall Memory or no. 66 How commeth it to passe that a man can be able to recite a long Oration from the beginning to the end without confusion 67 How can one recite a Psalme from the beginning to the ending and yet shall be scarce able to prosecute one verse if you give him it in the middest except hee beginne agayne 68 How can possibly be conserved without confusion such an infinite number of formes in the Soule as we see Learned men and Artificers reteyne in what tables are they paynted in what glasses are they to bee seene why doth not the huge Mountayne darken little moaths in the Sunne the formes of fire fight with the formes of water 69 How when we would remember can we single a Flye from the vniversity of Beastes foules and fish how a Violet from the infinite varietie of flowers hearbes and trees 70 What is the obiect of our Will Concerning the Will 71 What Intension 72 What Election 73 What Free-will 74 When our Will fully consenteth to any thing 75 What Motives moove vs to love or hate 76 What is love hatred hope desperation feare boldnesse desire abhomination pleasure sadnesse ire 77 In what confisteth the particular vertues and vices of the Will what is humilitie liberalitie magnanimitie c. all these be extreme hard to be knowne and whereas one perhappes can guesse grossely at some description you shall have tenne thousand who can scarce imagine what they meane 78 How the Will commandeth the toe or finger to moove and presently they obey the maner or meane 79 How lower Passions of the Minde seduce and pervert the Will 80 How the wil being blind can make choise and election of divers things preferring one before another If I would follow here an other Subiect that is the super-naturall giftes wherewith GOD hath indued our soules wittes and willes by discoursing of Faith Hope Charitie and Grace I might easily multiply this aforesayde number with as many more as all learned Divines will confesse but this would both passe the limites I have prescribed and also the matter whereunto I am betaken But let vs now descend vnto our sensitive appetite wherein we may moove almost all those difficulties touched in the Will 81 How do humors of the body stirre vp Passions Concerning Passions and internall sense 82 Or why do Passions engender corporal humors 83 After what manner are Passions stirred vp 84 How they blind Reason 85 How they cease and fall away by themselves 86 Whether our coveting and invading appetites are one faculty or two 87 How they are distinguished 88 In what subiect reside they 89 What is our fantasie or imagination 90 Where it resideth how it receiveth keepeth those formes and figures which sense ministred vnto it 91 How our Vnderstanding maketh it represent vnto it what it pleaseth 92 How our Wit can cause it conceive such obiects as sense never could present vnto it 93 Whether it contayneth more faculties then one or no. 94 How doth our eyes see admitting something into them or emitting something out of them 95 What is the obiect of our sight 96 In what part of the eye consisteth principally the vertue of seeing 97 Why do two eyes not see all things double 98 Why fixe we stedfastly our eyes vpon one thing when we will see it exactly 99 Why doe olde men see better a farre off than neere hand 100 Why do spectacles helpe the sight 101 And those spectacles hinder yong men which do helpe old men 102 Why hath Nature drawne so many veiles and stuffed them with humours in the eye 103 Why in the deepest cold of Winter when the face is almost benummed with cold yet the eye almost feeleth no alteration 104 Why cannot many abide that you looke fixe in theyr eyes 105 How commeth it to passe that greene colours comfort eyes and white or blacke colours spoyle them 106 Whereupon commeth such variety of colours in the cyrcle of the eyes 107 Why doth the beholding of sore eyes cause sore eyes 108 What is the cause that maketh every thing seeme double if we presse the corners of our eyes 109 Why doth a Pallace if it be quadrangle seeme round a farre off 110 Why doe Starres in the firmament seeme to vs to twinckle and not the Planets Twenty more Problemes I could set downe about the manner of seeing about the Pyramis which perspectives imagine necessary for every operation of seeing what those axes be those corners greater or lesser the manner of producing those visible formes their concourse their substance and wonderfull proprieties all these affoord aboundant matter of discourse and occasions of difficulties But let vs passe a little to our hearing 111 What is the faculty of hearing where it resideth Concerning Hearing and what is the obiect 112 How are sounds brought so farre off to our eares 113 What is the Eccho 114 By what manner is it made 115 Why may we see the flame and smoake of artillerie aloofe off in a moment but not perceive the sound till a good while after 116 Why those that stand below in the Church-yard heare them better which speake above than those which stand in the Steeple below them 117 Why do we heare better by night then by day 118 Why doth the fyling of Iron grind some mens teeth 119 For what reason corporall Musicke and Consortes of Instruments so ravish and abstract a spirite a soule transporting it almost into a Paradice of ioy 120 Why doth iarring voyces so much discontent the eare These Questions I might propound but GOD knowes who was is or ever shall bee able to answere them exactly I know superficiall Schollers and vngrounded Philosophers who ad pauca respicientes de facili iudicant will thinke these easie to bee resolved because they can say what they know but that will not suffice because the Sphere of knowledge doth infinitely exceede the limites of theyr capacities As much as I have delivered in this matter might be sayd of touching tasting and smelling of laughing weeping sighing coughing respiring of famine digestion nutrition augmentation generation of the causes of many diseases