thing to the purpose that wee perceiue better our desires of the soule without any corporall alteration of the body than either loue pleasure or hatred for this comment spoyleth the text because hardly we conceiue any actions of the soule but by these corporall alterations the which induce vs to name them according to Thomas his meaning neither is it true that we prooue by experience without the motions of the body more sensibly concupiscence than ioy or sadnesse and this assumption was admitted of Caietane without any probation Wherefore I thinke we may best say that of all passions wee prooue paine griefe sadnesse pleasure feare and delectation are most notoriously knowne yet because these vehement passions doe not affect vs so commonly but at certaine times and desires of those things we loue continue the longest and fall foorth oftenest therefore men called our sensitiue appetite Concupiscibilis coueting First of all then sadnesse most manifestly is knowne to vs because wee suffer often and feele most sensible paine then pleasure then feare the other are not so open but sometimes they may exceed and so more shew themselues as ire desperation c. Order of Passions in generation or production 2 DIuines and Philosophers commonly affirme that all other passions acknowledge loue to be their fountaine root and mother the reason I take to be for that al passions either prosecut some good or flie some euill those which flie euill as hatred feare sadnesse presuppose the loue of some good the which that euill depriueth as for example who hateth death but he which loueth life who feareth aduersity but he that loueth prosperitie who is pensiue in his sickenesse but hee that loueth health Loue then goeth before all those passions which eschew euil Amongst them which prosecute good loue likewise proceedeth for the passions of our minds are not vnlike the motions of our bodies For as things naturally mooued haue an appetite or naturall inclination to the place whereunto they are mooued mooue and rest therein as the water which runneth so fast downe the mountaines hath an instinct of Nature to be vnited with the Sea for which cause we see brookes and flouds runne with such a maine force to attaine thereunto when they come to the Sea presently they ioyne in friendship and liue in concord ioyning together as louing friends euen so we see in beastes the horse loueth water when hee is thirstie and therefore by desire hee seeketh out some riuer or fountaine when he hath found it he drinketh pleaseth himself therewith and so resteth contented This ordinarie course keepe passions but sometimes this subordination is changed for if a man bee wounded vpon a sodaine the present passion of griefe and ire inuade him and so per accidens in many other cases the foresaid order may be broken Order of Passions in Intention 3 IF we discourse of those Passions which reside in the sensitiue appetite it euer first intendeth pleasure and delight because therewith Nature is most contented from which intention followeth loue hatred ire and such like this passion beasts most desire yea children and sensuall persons wholy seeke after and direct almost their whole actions thereunto for pleasure is the polestare of all inordinat passions and if a man examine himselfe thorowly he shal find that riches glorie health learning and what else most men desire aime commonly at pleasure and delight of the body because these pleasures are easily perceiued and in them the soule seemeth to purchase a quiet rest Neuerthelesse vertuous men whose passiōs are ruled by reason leuel at a higher mark and subordinate pleasure to honestie and delight to vertue because as we say Glorie waiteth on Vertue as the shadow followeth the body euen so vnto good actions followeth a certaine pleasure and sweetnesse howbeit a good man giueth almes yet dooth he not giue it with intention men should commend him as hypocrites do and so be repayd with the pleasure of a good reputation but with the testimonie of a good conscience that hee doth it for the glorie of God Order of Passions in Dignitie 4 IF we compare our passions in dignitie or perfection then those wherewith we prosecute good are more excellent than those wherewith wee esteeme ill and among these loue holdeth the principall place and as a queene in dignitie preceadeth the rest because that loue vniteth the louer in affection with the obiect beloued loue is the root of other affections loue finally maketh vs friends with God and man All we haue said of passions residing in our sensitiue appetite the same we find in the reasonable passion of our will because the will hath such like acts specified of the same obiects directed to the same end for as a Rhetoritian will make an Epistle according to the rules of Grammer as well as a Grammarian euen so what our sensatiue appetite followeth or abhorreth the same our will may prosecute or detest THE FIFT BOOKE of the Passions of the Minde Wherein are deliuered the means to mooue Passions THe water which wee find in euery Citie by three wayes passeth into it either by fountaines or springs by riuers or conduits or by raine snow or halestones that is some water ariseth some passeth some descendeth so in like manner our imaginations or internall sences and consequently our Passions by three wayes are mooued by humours arising in our bodies by externall sences and secret passage of sensuall obiects by the descent or commaundement of reason How passions are stirred vp by humours was aboue deliuered here onely remaineth to declare how they are prouoked by sences and incited by the wit and will And first of all we will begin with the motions of sences as most knowne obuious and ordinarie How sences mooue Passions and specially our sight §. 1. GEnerally they loue and affect vanitie for what is that they loue or can loue in the world and worldly but vanitie that is neither before it is had contenteth nor when it is possessed fully pleaseth nor after it is departed satisfieth For such things are vaine which vanish away and are resolued into nothing They search after lies not onely because all worldly allurements yeeld no felicitie and contentation as they beare vs in hand but also for that in very deed and really they be lies shewing one thing in the rind and externall apparance and an other in the coare and internall essence for cousining arts falsifie and sophisticat nature causing copper seeme gold hypocrisie sanctitie and sences surfeits the soules solaces All sences no doubt are the first gates whereby passe and repasse all messages sent to passions but yet the scriptures in particular wonderfully exhort commaund and admonish vs to attend vnto the custodie and vigilance ouer our eyes Dauid who had once vnwarily glaunced awry and let goe the raines of his eyes at his passions importunity thought himselfe vnable without Gods speciall grace to guide direct and withdraw them from vanitie and therefore
of his Auditors I remember a Preacher in Italy who had such power over his Auditors affections that when it pleased him he could cause them shead aboundance of teares yea and with teares dropping downe their cheâ—ks presently turne their sorrow into laughter and the reason was because he himselfe being extreamely passionate knowing moreover the Arte of mooving the affections of those Auditors and besides that the most part were women that heard him whose passions are most vehement and mutable therefore hee might have perswaded them what hee listed The same commoditie may be gathered by all other Oratours as Embassadours Lawyers Magistrates See Aristotle Rhetorikes Captaines and whatsoever would perswade a multitude because if once they can stirre a Passion or Affection in their Hearers then they have almost halfe perswaded them for that the forces of strong Passions marvellously allure and draw the wit and will to judge and consent vnto that they are mooved Many things more might be saide concerning this matter but in all the other Chapters folowing except this first I meane to touch this point very largely As this Treatise affordeth great riches to the Physitian of the soule so it importeth much the Physitian of the bodie for that there is no Passion very vehement but that it alters extreamely some of the foure humors of the bodie and all Physitians commonly agree that among diverse other extrinsecall causes of diseases one and not the least is the excesse of some inordinate Passion for although it busieth their braines as also the naturall Philosophers to explicate the manner how an operation that lodgeth in the soule can alter the bodie and moove the humors from one place to another as for example recall most of the bloud in the face or other partes to the heart as wee see by daily experience to chance in feare and anger yet they consent that it See Fracastoriuâ— libr. de sympathia lib. 2. de intellectione circa medium may proceede from a certaine sympathie of nature a subordination of one part to another and that the spirites and humors wait vpon the Passions as their Lords and Maisters The Physitians therefore knowing by what Passion the maladie was caused may well inferre what humor aboundeth consequently what ought to be purged what remedy to be applied after how it may be prevented If all the aforesaide Professions may challenge each one a part in this Discourse surely the good Christian whose life is a warrefare vpon earth he who if he love his soule killeth it he whose studie principally standeth Iob 7. 1. in rooting outvice and planting of vertue hee Mar. 8. 35. whose indevour specially is imployed in crucifying old Adam and in refining the image of Christ he who pretendeth to be ruled by reason and not tyrannized by preposterous affection this man I say may best peruse this matter he may best meditate it he may best know where lieth the cave of those Serpents and Basiliskes who sucke out the sweete blood of his soule hee may see where the thorn sticketh that stingeth his heart finally he may view his domesticall enemie which never Matt. 10. 36. permits him to be quiet but molesteth in prosperitie deiecteth in adversitie in pleasure makes him dissolute in sadnesse desperate to rage in anger to tremble in feare in hope to faint in love to languish These were those temptations of the flesh that S. Paul did punish 1. Corint 9. 27 saying Castigo corpus meum in servitutem redigo I chasten my body and bring it into servitude these were those members the same Apostle exhorted vs to mortifie vpon earth Mortificate membra vestra quae Coloss 3. 5. sunt super terram Seeing then how all the life of a spirituall man ought to bee imployed in the expugnation of these molestfull Iebusites without all doubt it importes him much to knowe the nature of his enemies their stratagems and continuall incursions even vnto the gates of the chiefest castell of his soule I meane the very witte and will Not only the mortified Christian had need to know well his passions because by brideling them he winnes a great quietnesse of minde and enableth himselfe better to the service of God but also the civil Gentleman and prudent Polititian by penetrating the nature and qualities of his affections by restraining their inordinate motions winneth a gratious cariage of himselfe and rendereth his conversation most gratefull to men for I my selfe have seene some Gentlemen by blood and Noblemen by birth yet so appassionate in affections that their company was to most men intollerable for true is that Salomon saide Vir iracundus provocat Prover 15. 18. rixas qui patiens est mitigat suscitatas An angry man raiseth brawles but a patient man appeaseth them after they be raised And therefore howe vngratefull must his company seeme whose passions over-rule him and men had neede of an Astrolabe alwayes to see in what height or elevation his affections are lest by casting forth a sparke of fire his gun-powdred minde of a sodayne be inslamed I omit how he may insinuate himselfe into other mens love and affections how in traveling in strange countries he may discover to what passion the people are most inclined for as I haue seene by experience there is no Nation in Europe that hath not some extraordinarie affection either in pride anger lust inconstancie gluttonie drunkennesse slouth or such like passion much it importeth in good conversation to know exactly the companies inclination and his societie cannot but be gratefull whose passions are moderate and behaviour circumspect I say nothing of Magistrates who may by this matter vnderstand the inclinations and dispositions of their inferiors and subiects But finally I will conclude that this subiect I intreat of comprehendeth the chiefe obiect that all the antient Philosophers aymed at wherein they placed the most of their felicitie that was Nosce teipsum know thy selfe the which knowledge principally consisteth of a perfit experience every man hath of himselfe in particular and an vniversall knowledge of mens inclinations in common the former is helped by the latter the which knowledge is delivered in this Treatise What we vnderstand by Passions and Affections CHAP. II. THree sortes of actions proceede from mens soules some are internall and immateriall as the actes of our wittes and willes others be meere externall and materiall as the acts of our senses seeing hearing moving c. others stand betwixt these two extreames and border vpon them both the which wee may best discover in children because they lacke the vse of reason and are guided by an internall imagination following nothing else but that pleaseth their sences even after the same maner as bruite beastes doe for as we see beastes hate love feare and hope so doe children Those actions then which are common with vs and beastes wee call Passions and Affections or pertuâ—bations of the mind Motus saith saint
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
ioyes and diuers sorts of sadnesse or paine the which as men are affected may be diuersly applied Let a good and a Godly man heare musicke and hee will lift vp his heart to heauen let a bad man heare the same and hee will conuert it to lust Let a souldiour heare a trumpet or a drum and his bloud will boile and bend to battell let a clowne heare the same and he will fall a dauncing let the common people heare the like and they wil fall a gazing or laughing and many neuer regard them especially if they bee accustomed to heare them So that in this mens affections and dispositions by meanes of musicke may stir vp diuers passions as in seeing we daily prooue the like True it is that one kind of musicke may be more apt to one passion than another as also one obiect of sight is more proportionat to stirre vp loue hatred or pleasure or sadnesse than another Wherefore the naturall disposition of a man his custome or exercise his vertue or vice for most part at these sounds diuersificate passions for I cannot imagine that if a man neuer had heard a trumpet or a drum in his life that he would at the first hearing be mooued to warres Much more might bee said in this matter and yet not all fully satisfie and content a sound iudgement but what occurred vnto me in this question I haue set downe leauing the choise and approbation or sensure to them that see more in it than I doe How Passions are moued by action §. 2. ORators whose proiect is persuasion haue two principal parts where with they endeuour to compasse their purpose Ornatè dicere concinnè agere To speake eloquenly and to act aptly That consisteth specially vpon proper words and sound reasons this in a certaine moderation of the voice and qualifications of gestures We said aboue that externall actions as voice and gestures were signes of internall passions and there we taught how thorow those windowes a man might passe with the sight of his vnderstanding and discouer the secret affections of anothers heart the which ground and vndoubted veritie is the foundation whereupon now we must build this third meane to moue passsions for Cicero expresly teacheth that it is almost impossible for an oratour to stirre vp a passion in his auditors except he be first affected with the same passioÌ„ himselfe Neque enim fieri potest vt doleat is qui audit vt oderit Cicerâ— lib. de orat vt inuideat vt pertimescat aliquid vt admisericordiam fletumque deducatur nâ—si omnes ij motus quos orator adhiberi volet iudici in ipso oratore impressi esse atque inusti videbuntur It cannot be that he which heareth should sorrow hate enuie or feare any thing that he should be induced to compassion or weeping except all those motions the oratour would stirre vp in the iudge be first imprinted and marked in the oratour himselfe And therefore Horace well obserued that he which will make me weepe must first weepe himselfe Si vis me flore dolendum est De art poet Primum tibi tunc tua me infortunia laedent If thou wilt haue me weepe a dolefull brest First show and then thy woes will me molest And the philosophicall and morall reason hereof is most apert because with them it is a common receiued axiome Nemo dat quod non habet a man cannot communicate August lib. 2. de lib. arb cap. 17. that he wanteth Quod in causis vniuocis est semper verum And therefore how shall one who hath no feeling of the passion he would persuade induce an other by passion to accept or reiect it For if thy reasons moue not thee why wouldest thou haue them to moue Aristo 1. post me Propter quod vnumquodque tale illud magis If my hand be hot for the fire the fire must be more hot it selfe if my chamber be lightsome for the beames of the sunne the sunne it selfe must be more lightsome If I must bee moued by thy persuations first thou must shew me by passion they persuaded thy selfe And therefore no meruaile if many preachers persuade not the people to vertue and pietie for they seeing the instructors want in themselues that they endeuour to persuade to others let all their sermons enter in at one eare and slip out at another Ab immundo quis mundabitur who shal be cleansed by Eccles 34. the vncleane For as Saint Gregorie well noteth Manus quae sordes abluit munda esse debet the hand which washeth filth away should bee cleane True it is that the people ought to follow the Godly doctrine of their preachers although their liues be corrupted for so Christ hath commaunded because they sit in the chaire of Moyses Neuerthelesse let them be assured one day to smart for it in that they prepared and disposed not themselues to be fit instruments for such eminent functions Therefore if we intend to imprint a passion in another it is requisit first it be stamped in our hearts for thorow our voices eyes and gestures the world will pierce and thorowly perceiue how we are affected And for this cause the passion which is in our brest must be the fountaine and origen of all externall actions and as the internall affection is more vehement so the externall persuasion will be more potent for the passion in the persuader seemeth to mee to resemble the wind a trumpeter bloweth in at one end of the trumpet and in what manner it proceedeth from him so it issueth forth at the other end and commeth to our eares euen so the passion proceedeth from the heart and is blowne about the bodie face eies hands voice and so by gestures passeth into our eyes and by sounds into our eares and as it is qualified so it worketh in vs. But I know some would vnderstand the cause why a good reason in the preacher or oratour will not suffice to persuade the people vnlesse they themselues be affected with the like passion I answere that wise men are most moued with sound reasons and lesse with passions contrariwise the common people or men not of deepe iudgement are more persuaded with passions in the speakers the reason is because as we haue two sences of discipline especially the eyes the eares reason entreth the eates the passion wherewith the oratour is affected passeth by the eyes for in his face we discouer it and in other gestures the eyes are more certaine messengers and lesse to be doubted of for we many times suspect the reasons least they be friuolous although we cannot answere them but those passions we see nature imprinteth them deeper in our hearts and for most part they seeme so euident as they admit no tergiuersation wherefore the euidence and certaintie of the passion persuadeth much more effectually the common people than a suspected reason and the suspition of sophistication is much more encreased when
reputeth yron as strawes and brasse like rotten wood who swalloweth slouds and exspecteth that the whole River of Iordan should runne into his mouth Yet armed Iob. 41. 18. 40. 18. Vide Marâ— 1. 26. 5. 2. 9. 26. Luc. 8. 29. the forces of the Devill his craft 1. Reg. 13. 19. 2. Esd 4. 11. with thy protection I feare not to prostrate him as David that mighty tower of flesh the vncircumcised Philistian who boasted against the God of Israel For in Deo meo transgrâ—diar murum I will pierce even the stony walles by the power and force of my God Si exurgant adverfum me castra non timebit cor meum If whole Camps assault me my heart will not feare for I know O omnipotent God that love thee as I should thine almighty hand will vphold me in all dangers and strengthen me in all assaults Sweet God enable me therefore with thy love for the surest Castell Galat. 5. 6. 1. Pet. 5. 8. against the Devill is a faith working with charity and the Devils bullets of battery against this fort are suggestions 2. Cor. 12. 7. working with concupiscence or selfe-love and sensualitie The 15. and 16. Motives to Love which are delivery from evill and toleration of wrongs for vs. GOodnes or true love principally by foure meanes are discovered first in bountifully giving gifts and bestowing benefits as Alexander the great who herein so excelled that in all occasions he woon eternall fame and incomparable love of all that delt with him for his magnificent deportment in powring forth his treasures and no doubt but that common verse more true then olde was penned for this and many more such like experiences to wit Si quis in hoc mundo vult cunctis gratus haberi Det capiat quaeratâ— plurima pauca nihil He that to all will heere be gratefull thought Must give accept demaund much little nought Secondly in not punishing or revenging iniuries wheÌ„ they be offered wherefore Saul vnderstanding that David whom he so mightily persecuted got him at such advantage as that if it had pleased him to have revenged so many wrongs offered him by Saul he might with as much facilitie have bereaved him in the cave of his life as Saul had desire to dispoyle him of his lyfe I say after 1 Reg. 24 cap. 26. that Saul vnderstood the revengelesse heart of David levavit vocem suam slevit hee wept for ioy and apertly confessed his vertue love kindnes and withall acknowledged his owne iniustice and iniquitie Thirdly in riddance and delivery from evill when Iudith entred into Bethulia with Holophernes head and Iudith 1â— by that meanes had redeemed her Countrie from the extreme danger of the Assyrian Hoast which of that people had not occasion sufficiently offered to love admire Ester 7. 8. and adore her After that Ester had procured the death of Hamman and the reclaime of that bloody Edict Assuerus at Hammans suggestion had sent abroad to be executed thorow all the kingdoms of the Medes and Persians what Iew had not there a most forcible motive to love and reverence that godly Queene which so wisely so couragiously so effectually had saved their lives and restored them to former libertie The same wee may say of Moses who ridde the Israelites from the thraldom of Egypt and of Iosua and Sampson who divers times defended their people from the hostile furie and invasion of their enemies and for this cause such noble Generalls among the Romanes were intituled Patres Patriae Fathers of the Countrie because they as Fathers had defended it and therefore deserved to be reputed and loved as Fathers Fourthly in tollerating wrongs crosses disasters afflictions for vs. This Veritie we finde recorded in holy Writ Maiorem charitatem nemo habet quam vt animam ponat quis pro amicis suis No man can shew more love then by powring out his life for his friend if then any suffer wrongs for our cause the neerer they approch to death the neerer they border vpon the most perfite remonstrance of Love and consequently are more forcible to cause or encrease kindnesse and affection When Saint Paule persecuted the Christians in the primitive Church Christ for whose cause they endured such persecutions accounted their ignominies his iniuries and therefore said Saule Saule cur me persequeris Saul Saul why dost thou persecute me as though his servants harmes were his hurts Who dishonoureth an Ambassadour but his King reputeth the iniurie offered vnto his Person who revileth a servant sent from his Lord but his Master will thinke therein his honour stayned wherefore as Christs Apostles and Disciples Ambassadors or Servants wrongs redound to their disgrace that sent them and in very deed they ought so to esteeme them as done to themselves because they plead and negotiate the Senders causes and affaires and in some sorte represent their persons even so whosoever handleth or dealeth in our behalfe and thereby incurreth any disgrace in honour wealth or body for vs ought to be reputed our friend in furthering our causes and negotiations and have repayred all the dammages he suffered in our defence Whosoever then suffereth for our cause wee account as innocent and to suffer wrongfully therefore wee condole with him and no doubt but love him Secondly such an one is violently bereaved of some good for our good which cannot but argue an extraordinary good will towards vs and consequently an apt motive to move vs to love Thirdly if that Position of Aristotle be true that we love them Arist. 2. Rheâ— cap. 4. which tell and confesse sincerely their faults and offences for as Thomas Aquinas noteth such men shut the doore to all fiction and dissimulation and therefore are thought vpright and so deserve to be loved Certainly they that suffer any dammage or danger of dammage for vs exclude all fiction or dissimulation and really proove they love vs affectually and not superficially and therefore deserve to be beloved reciprocally O my sweete Saviour and impassible God! who by Divine nature art incapable of dammage griefe sorrow or disgrace of whom well we may say Non accedet ad te malum nec slagellum appropinquabit Tabernaculo tuo Psal 90. Evill shall never come neere thee nor any scourge approch to thy Tabernacle Yet to ridde me and all mankinde from evill thou abased thy selfe almost to the abysse of nothing factus vermis non homo opprobrium hominum abiectio plebis A worme and not a man the scorne of men and the scomme of the people Whether shal I say was greater and deserved more love the evill thou hast endured for mee or the evill from which thou hast delivered me My payne from whence thou hast ridde mee should have beene infinite in durance and thy payne sustained for mee was infinite in dignitie my soule and body were most cruelly in hell to have beene tormented and thy body and soule vpon the
to his divine providence an inclination facultie or power to conserve it self procure what it needeth to resist impugne whatsoever hindereth it of that appertaineth vnto his good and conservation So we see fire continually ascendeth vpward because the coldenesse of the water earth and ayre much impeacheth the vertue of his heate heavie substances descend to their centre for their preservation the hare flieth from the houndes the partridge hideth her selfe from the tallent of the hawke and in fine God hath enabled every thing to eschew his ennemy and enioy his friend Whereuppon grew that protrite distinction of a triple appetite naturall sensitive and reasonable the first we finde in elements and plants the second in beasts and men the third in men and angelles the first Philosophers call a naturall inclination the second a sensitive appetite the third a reasonable or voluntary affection neverthelesse the naturall inclinations of inanimate creatures and the sensitive appetites of living thinges dissent in some points because they with one motion eschew their contraries procure their owne good and obtaine that they need as for example the fire by the same motion ascendeth to heaven getteth his place and flieth from earth and water as contraries the boyling water set from the fire cooleth it selfe and withall expelleth the vnnaturall heate Men and beastes with one appetite prosecute the good they desire and with an other they slie the evill they abhorre as for example with one appetite a man desires good wine and with another detesteth ill wine An other difference besides there is because men and beasts in their appetites have a certaine pleasure and delectation paine or griefe the which affections can not be found in any inanimate creatures This delight or payne God imparted vnto vs that wee might thereby be stirred vp to attempt those actions which were necessary for vs or flie those inconveniences or harmes which might annoy vs for who would attend to eating or drincking to the act of generation if Nature had not ioyned thereunto some delectation A pregnant proofe of this may be seene in sicke men who having lost their appetites loathe nothing so much as meate Heere we may beginne to discover the coasts of Selfe-love for God having so bountifully granted vs meanes to provide for such thinges as were needefull and to avoyde such things as were harmefull adioyning pleasure to the one and paine to the other wherevppon ensued that having a reasonable soule the which like an Empresse was to governe the body direct the senses guide the passions as subiects and vassalles by the square of prudence and rule of reason the inferior partes were bound to yeeld homage and obey Then Selfe-love vpstarts and for the affinitie with sense for the causes alleadged in the precedent chapter will in no case obay reason but allured with the baite of pleasure and sensualitie proclaymeth warres and rebellion against prudence against the love of GOD in so much this tyrant prevaileth that if reason commaund a temperate dyet she will have exquisite and superfluous dishes if reason will be contented with a meane decent attire she will have gorgeous and above her state and condition In summe from this infected love sprung all the evils welnie that pester the world the which Saint Augustine Aug. lib. 22. deciv cap. 2â— With saint Augustine consenteth Plato 5. de legibus And Arist 9. Eth. c. 8. doth gather together yet leaveth out many Mordaces curâ— c. griping cares perturbations moanes feares madde ioyes dissensions strifes warres stratagems angers enmities falshood flatterie theft rapine and a number more which there he reckneth and I to avoyd tediousnes omit Yet by this may also be vnderstood that famous distinction more practized than knowen of many I meane of two loves the one that buildeth the citie of Ierusalem the other the citie of Babylon Aug super psal 64. that is the love of God buildeth the cittie of the predestinate Selfe-love the cittie of the reprobate that repaireth the ruines of Angelles this filleth the infeâ—â—all dennes with Divels for charitie and the love of God being the base and foundation of all goodnesse without which all vertues are dead and not availing to life everlasting rendreth a spirituall life animating the iust to serve God flie vice follow vertue with which vertues and good workes Gods church is replenished and Sathans synagogue emptied Contrariwise Selfe-love following inordinate affections inticeth the cittizens of Ierusalem to prosecute pleasures vnbridle their senses enioy the roses till they flourish not to let wither the Mayie flowres of their flesh haleth the poore soules from the libertie of Ierusalem to the captivitie of Babylon thereby casting the children of God into the thraldome of Sathan By this it appeareth howe God gave every man an inclination to love himselfe yet subordinated to reason and how by the pleasure of sensualitie it is growne to such a head that rather it ruleth reason than reason ruleth it Selfe-love then may bee defined an inordinate inclination of the soule affecting too much the pleasures of the body against the prescript of right reason this may well be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 olde Adam the law of the flesh sensualitie the enemie of God the spring of vice the roote of impietie the bane of godly conversation the obiect of mortification the sincke of sinne ever craving never concent tyrannizing over the greatest and overthrowing the least How the Passions may be well directed and made profitable CHAP. III. IT hath beene declared I thinke sufficiently howe most men inordinately followe the vnbrideled appetite of their sensual passions yet no doubt but they may by vertue be guided and many good men so moderate and mortifie them that they rather serve them for instruments of vertue than foments of vice and as an occasion of victory than a cause of foyle For Christ our Saviour in whom neyther sinne nor inordinate affection could fall no doubt was subiect to these passions Tristis est anima Matth. 26. Luke 22. Marke 14. mea sayth he vsque ad mortem My soule is sadde even vntill death And Coepit pavere toedere He beganne to bee afrayde and heavy Feare and heavynesse no doubt are passions of the mind yet because in Christ they were prevented with reason and guided by vertue neyther alluring him to sinne nor ingendring vitious Hieron ep 22. ad Eustoch quem sequuntur scolastici Psalme 4. Philip. 2. habites therefore of Divines they rather were called propassions than passions Moreover the Scriptures exhort vs to these passions Irascimini nolite peccare Be angry and sinne not Cum metu tremore salutem operamini with feare trembling worke your salvation And therefore it were blasphemous to say that absolutely all passions were ill for so the Scriptures should exhort vs to ill The reason also commonly allowed of Philosophers and Divines most pregnantly prooveth this veritie for if the motions of our willes be
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
children should be cast out a doores range like vagabonds and goe a begging Nutantes transferantur filij eius mendicent eijctantur de habitationibus suis And yet not contented Let the vsurer sacke him of all his substance and strangers dispoile him of all his labours Scrutetur foenerator omnem substantiam eius deripiant alieni labores eius Yet more Let no man help him nor take commiseration vpon his infants Non sit illi adiutor nec sit qui misereatur pupillis eius all this is not inough but Let his children die and in one generation cause his name to be buried in obliuion Fiant nati eius in interitum in generatione vna deleatur nomen eius And many more such imprecations hee powreth forth against them which I for breuitie sake omit onely this will suffice that the hater cannot endure to see or suffer the person hated to prosper and enioy any good thing or any thing belongeth him I haue knowne some men so passionat that it was a most bitter corrosiue vnto their hearts to see the children of their enemies but well apparelled and it is held for a good point in policie and apt to moue compassion when the prince is offended with any person that hee appeare not before him in gorgious but mourning attire and so Saint Chrisostome recounteth that diuers noble women deposed all their pompe and Chrisost hom ad populi pride and after a most meane manner and with poore apparell presented themselues before the iudges to sue for their husbands in that lamentable commotion at Antioch and as much the scriptures insinuat that a man should doe to God as Baruch testifieth Anima quae tristis Baruch 2. est super magnitudinem mali incedit curua dat tibi gloriam domine The soule which is sorie for the mightinesse of her euill and goeth crooked O Lord glorifieth thee His meaning is the contrite heart and humble submission and abiect conceit a sinner hath of himselfe caused by true repentance exalt Gods greatnesse and extoll his maiestie the which his mortall enemies so greeue to haue offended Out of this discourse we may collect some practicall points very profitable and know a reason how men commonly carrie themselues towards appassionat persons First for that we say sight stirreth vp passions and not onely the persons we loue but also whatsoeuer releaseth any thing of them Therefore generally among friends which be absent and out of sight affections are colder and rarer for although true friends haue alwayes a secret cabinet in their memories to talke in their minds with them whom they loue although absent yet except the memorie be reuiued by some externall obiect obliuion entreth thoughts are more remisse friendship faileth Wherefore messages letters tokens friends kinsfolkes and such things as concerne vs are to bee sent to our friends to renouat and reuiue our former amitie Secondly if we would not exasperat our enemies it were expedient not onely we our selues but also all these things which any way belong vs appeare not in their sights yea and that is more we must take heed as much as in vs lieth that they vnderstand not any prosperitie or good befallen vnto vs because in all these sights hatred is stirred vp and reuiued anew which lay smothered before vnder the embers of forgetfulnesse and so with silence perhaps enmitie of it selfe will consume and pine away Thirdly to persuade any matter we intend or to stirre vp any passion in a multitude if we can aptly confirme our opinion or intention with any visible obiect no doubt but the persuasion would bee more forcible and the passion more potent Cato was determined to strike the Senat and Romanes with feare of the Carthaginian forces least they should obiect against him that Carthage was farre from them and therefore not so dangerous he presently shewed them greene figges at that instant brought from Carthage so they all conceiued that the countrey was not farre distant for otherwise the figges would haue bene dried or corrupted Galba intending to excite the principal men of Spaine Tacitus lib. 1. against Nero and to moue them the more to wage war against him placed of purpose before his tribunall a many of images of great personages executed or banished in Neroes time and fetched from exile a yong noble man out of the next Iland to stand by his seat while he spoke to his armie Licurgus brought two dogs the one sauage the other trained vp to let the people see the difference betwixt men well brought vp and badly and withall to let them vnderstand the great good of keeping good lawes The Macedonians being once ouercome in battel by their adiacent enemies thought the onely remedie that remained to inanimate their souldiours to battell was to carrie their yong king Philip the first in his cradle to the field thereby stirring vp the zeale of faithfull subiects to defend their innocent prince and this little wherstone so sharpned their swords that indeed they woon the battel The people of Tangia in America in their warres caried alwayes in their campe the corpes and bones of their auntient famous warriers thereby intending to encourage their souldiours with the worthie memorie and valour of their predecessours Agria a citie in Hungaria being besieged the yeere 1562 by Mahomet Bassa with an armie of 60000 Turkes and battered with 50 cannons in the citie were onely 2000 Hungarians who with incredible valour had repelled thirteene most terrible assaults and albeit they were most valiant yet to encrease their valour they expecting another fresh assault sware themselues that vpon perill of death no man should talke or speake of peace or yeelding nor giue other answere to these vnsatiable suckers of Christian blood but with cannons muskets and caliuers and in case the siege endured longer than their victuals lasted then rather to die of hunger than submit themselues vnto the Turkish slauerie And at last when the Bassa had offered them diuers faire and fauourable conditions if they would yeeld they with a visible signe to moue him to dispaire of his intent hanged ouer the wall a coffin couered with blacke betwixt two speares thereby representing vnto him that in that citie they would be buried and so preuailed Among the Iewes the arke of God as a visible signe was borne by the Leuits in the battell as with a present obiect to deliuer them from all feare of enemies thereby conceiuing the infallible assistauce and protection of God ouer them whose cause they handled and defended I haue seene some preachers bring a dead mans scull into the pulpit therewith the better to moue their auditors to contemne the transsitorie pleasures of this world to beat into them a terrour of death to the intent that for the rest of their dayes they might lead a better life Last of all it ought seriously to be considered that the presence of any visible obiect moueth much more
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
rich a Iewell so divine a Guift that I am perswaded if men could beholde the heartes â—â—a Plato in Lyside of them that truely love them it would be as violent to withhold them from reloving againe as a Lionesse from her whelpes lying in her sight a stone in the ayre from his center a bullet within a discharged Cannon And no crosse in this life can befall an honest Lover more mortall and deadly then not to bee beloved where hee loveth because in Love life thoughts and affections are transported into the person beloved where if they finde not semblable affection to entertayne them they pine they perish they die Who would not love an honest vertuous Lover who honoreth prizeth and serveth whom he loveth for honor estimation and servitude if they bee cordiall cannot bee accounted but rare treasures Hee that loveth vertuously esteemeth the beloved worthy of honour because hee reputeth him vertuous and therefore in affection yieldeth him condigne honour due to Vertue he serveth him in regard of his great goodnesse which in his conceit meriteth all servitude and obsequious complements Who would not love a vertuous Lover who consecrateth himselfe and all hee hath vnto the person beloved for that one friend is thought able to doe which his friendes can performe and effect and therefore a man hath so many Arist. 3. moral Nicom c. 3. bodies soules heartes eies eares tongues handes feete as he hath friendes and so by this meanes is made potent and mightie For a true friend will in all cases places and occasions deale in the affaires and occurrents of his friend and for this cause Aristotle thought that friendship and amitie were more necessarie for a Citie then lawes and iustice and that the Legifers should have no lesse regard to Love then to Lawes for if Cittizens Arist 8. moral c. 1. loved as friendes they should need no lawes to punish them as enemies Ah my loving God! I demurre too long in these speculative discourses and with-hold my soule too much from patheticall affections Doest thou Love vs who doubteth for if thou hadst never loved we had never lived and if thy Love continued not preserving Diligis omnia quae sunt nihil odisti corum quae fecisti Sap. cap. 11. our being we should presently be resolved into dust and nothing Well then thou doost prize vs and honor vs else thou wouldest never have given the pretious blood of thy Sonne to have redeemed vs. This argueth estimation but not honour for honour supposeth subiection inferioritie and I know not what kinde of vassalage and servitude it seemeth too presumptuous if not blasphemous to make thee either inferior or equall with men whose Maiestie the highest Seraphims admire reverence worship and with trembling knees adore Ah my God! of most maiesticall and extaticall Love shall I presume to enter into the abysse of thy eclypses excesses and charitable extasies They be too deepe for mee yea and all the world beside to comprise yet I know who sayd that thou went out of thy selfe and suffered extacie thorow the vehemencie Dyonis Artop cap. 4. de diuin nom of Love his meaning was that thou seemed to abase thy Maiestie with succouring and relieving our misery and that exinanition and transformation of thy supreme Glorie with Mount-Calvaries ignominie telleth vs no lesse Thy providence is such over the vniversall world in generall and every kinde of creature in speciall and every man in particular giving them meanes to atchieue their endes concurring with them in all their actions disposing of all so sweetly that Nature Grace consort so well together and thy watchfull provident eye with both that the wisest may admire thee and the simplest perceive thee and none of vs all ever doubt of thy vigilant solicitude I dare not call it servitude yet if service bee a succouring sustaining helping ministring necessaries and in every thing assisting vs in best and basest offices I may say thou lovingly serves all who without thy service could not serve themselves nor al the world except thy selfe Great no doubt is thy love O God without paragon in love to men in this life for here thou doest not only affect them powre out thy benefits vpon them distill thy graces into their hearts and a thousand wayes externally and internally worke their salvation but also that which surpasseth all it seemeth thy will and power are at the command or rather ready to obey the desires of thy faithfull servants for what else meane those protrite words of the Psalme Voluntatem timentium se facit He fulfilleth the will of Psal 144. them that feare him and what other sense can be brought of that request thou made to thy servant Moses Dimitte me vt irascatur furor meus contra eos deleam Exod. 32. eos Suffer me that my fury be revenged of them and that I may destroy them but that thy anger and revenge thy displeasure and their intended destruction laid in Moses power to rule and guide according to his pleasure O admirable omnipotencie of love which hath power even over the omnipotent but if in this life such is Loves puisance what shall we say of thy friends and lovers in glory where all graces and favours abound where love like the Sunne ever standeth in the Zenith where presses swim with wine and fields flow with honnie Certainely we cannot imagin or conceave otherwise and well but as thou who put on the person of the good old father who said to his elder sonne Fili tu semper mecum es omnia mea tua sunt O Luc. 15. Sonne thou art alwayes with me and what is mine is thine so that thou and all thy treasures are the finall inheritance possession and kingdome of thy children But yet more emphatically our blessed Saviour declared the force effects of thy love when he said Beati illi servi quos cum venerit dominus invenerit vigilantes amen Luc. 12. dico vobis quod pracinget se faciat illos discumbere transiens ministrabit illis Blessed be those servants whom their Lord when he commeth shall finde watching Amen I say vnto you he will cause them sit downe and passing by will serve them this service and sitting no doubt signifie the eternall glory whereupon thy Saints shall ever feed the which cannot be prepared and ministred vnto them by any others hands then thine which made them And alitle below to the same effect speaking of his faithfull and trustie servant what wages in blessednes he shall receive he addeth Super omnia quae possidet consiliet eum his Lord and Maister will give him signiorie and authoritie over all he possesseth which is the consummation and finall perfection of all true love and affectuall wishes of all true lovers that the one have a king of charitable commaund and a certaine friendly dominion over the other The 10. Motive to Love which is Resemblance THe
how bitter is the memorie of death to that man which hath peace and great felicitie in his substance and that loveth extremely this transitory life To move this Hatred two things specially are diligently to be observed first the Person beloved and all those reasons which may stir vp his love then the hurt of the evill and all the harmes it bringeth with it for example we ought for the love of our owne soules and the soules of our neighbours detest and abhorre sinne and the offence of God now all those inducements which moove vs to love our soules strike in our hearts a horrour of sinne which is the death and destruction of soules And all those reasons which shew the deformity of sin stirre vp a detestation thereof The generall Motives alledged above applied to this particular will suffice to perswade vs to love our Soules the nature harmes consequent vnto sinne and all other evils we would induce our auditors to detest may be collected out of the common places of Invention reduced above to Ansit quid sit quale sit propter quid sit Meanes to move flight and feare § 6. WE said that flight or detestation was opposite to desier and that desier was the wishing of a thing abstracted from hope or expectation thereof as every beggar would be a King if he might choose albeit he never had nor is like to have any hope of the aspiring thereunto Flight is a detestation of some evill though not imminent nor exspected yet such an evill as we abhorre it and detest it and possibly may befall vs as a king to fall to poverty beggery or servitude he abhorreth yet because he living in such prosperity conceiveth no danger nor perill therefore he standeth in no feare These two passions of desier and detestation are stirred vp with the same motives that love and hatred of abomination for as all the reasons apportable to render the thing amiable the same make it desiderable so all the inducements which perswade the obiect of hatred to be abominable all the same cause it seeme detestable As for example I have a vertuous friend whom I love intierly he converseth with Atheists the more I love him the more I hate Atheisme as evill to him and therefore I abhorre it should any way befall him I am moved to abominate it as an extreme evill for what can be more sottish then to deny a God whom all creatures confesse and say ipse fecit nos non ipsae nos he made vs and not we our selves what can be more beastly then not to acknowledge him nor his benefits who every moment powreth vpon vs sundry favours What horrible disorders should we see in the world if there were not supposed a God that governeth and knoweth all and at last with the ballance of his inflexible iustice will examine iudge and reward all No doubt but if Atheisme once enter into the hearts of men vertue will be despised and vice esteemed might will rule right and the rich oppresse the poore and epicurisme wil take full possession edamus bibamus cras moriemur let vs gull our selves with eating quaffing for after this life no other remaineth and therefore little it importeth vs to live like beasts and dye like dogs all these and many more such like arguments demonstrate the abomination of Atheisme and also perswade evidently the detestation of the same so that by applying the harmes or dammages of the evill considered in generall and absolutely in it selfe to my selfe or my friend whom I love we may easily force flight and detestation Feare is a flight of a probable evill imminent wherefore two things must be proved amplified to enforce feare first that the evill is great secondly that it is very likely to happen the excesse of the evill may be gathered out of the precedent discourses the likelyhood probability or certainty we draw from sundry circumstances as from our adversaries malice hatred against vs their craft deceit their former maner of proceeding wherunto we may annexe the impossibility or extreme difficulties to avoid it as their might and our weakenes their experience and our rawnesse so that where there is obstinate implacable hatred against vs knowledge and foresight how to overcome vs power and meanes to put in execution potent malice and hatred what wicked effect will not then follow The vicinitie also of the evill moveth much for dangers afarre off we little esteeme as subiect to sundry casualities and encounters but when they are neere and at the doore then it is time to be stirring If an Oratour would by the passion of feare move the Italians Almanes and Spanyards to ioyne in league and waâ—re vpon the Turke he might vrge them in this manner The Romanes in passed ages who with most carefull eye did foresee prevent the dangers of their Empire thought not themselves secure in Italy except the Carthaginians were vanquished but how much more neere are the Turkish Cities to Spaine Germany and Italy then Carthage was to Rome What a swift Navie of Gailies hath Danger imminent he alwayes prepared by Sea and therefore in one night may enter either the coasts of Italy or Spayne What an infinite Army as well of horsemen as footemen hath he alwayes in a readinesse to invade offend and ruine whom he wyll almost at vnawares at least them that border vpon him ere they can be halfe prepared Of what force is this tyrant The Romanes still lived in feare of the Carthaginians though divers times overcome by them and have not we much more reason to feare the Turkish puissance What fortresses hath he woon from Christians what Cities sackt what Provinces The Turks forces vanquished what Kingdomes subdued what Empires spoyled enioyed possessed Who ruleth now Africk The Turke either all or most Who signorizeth over Asia The Turke Who doth domineere over the greatest part of Europe The Turke his treasures are infinite his victuals abundant his people innumerable and so subiect and obedient that they repute it a favour to be bereaved of their lives at their Emperours pleasure Are all Princes Christian able to leavie and maintaine an army of 300000. fighting men Solyman brought so many before Vienna in Austria what wil such a world of combatents do nay what will they not do Cover the fields like Locusts in expugnation of Cities reare vp mountaines of earth in a moment fill vp ditches with dead corps of their owne men to scale the walles with the very sight of such an invincible multitude strike terrour and amazement in the hearts of all them that shall see them or heare of them His malice is The Turks hatred against Christians no lesse then his might what pretendeth he in Constantinople forsooth to be Emperour over all Europe and successor to Constantine the great this he claymeth as right this he meaneth to win by might this he resolveth to inioy at length Did he
and therefore a man in ioy participateth a certaine kind of felicitie for felicitie is nothing else but a complete contentation quietnes and rest of the minde and body wherefore the greater delight either really or apparently apporteth the greater contentation rest and quietnesse consequently the greater felicitie And as there is no man affecteth not extremely felicitie happinesse so there is no man extremely desireth not ioy delight They therefore that can move these passions feed them continue them must needs be most gratefull acceptable and beloved yea they may almost do what they list in any company for all meÌ„ love happines and the continuance thereof and those that can aptly stir vp this passion may be accounted authors of a terrestriall happinesse and felicitie Therefore I will alittle enlarge this discourse as most profitable if not necessary for most sorts of men First of all we must suppose that all those motives Motives to delight which stir vp love and affection consequently move desier and delight for love is like the quality of lenity or lightnes in fier which inclineth and bendeth it to motion desier is the motion passage or voyage delight the quietnes or rest of the soule in her obiect and therefore all those causes of love we have delivered in the matter of Love all those may serve for this subiect Secondly it is requisite a man consider the inclinations of those persons he would move to delight for quicquid recipitur per modum recipient is recipitur according to the disposition of the hearer are received the words of the speaker Some men are inclined to piety some to study some to one thing some to another every one willingly heaâ—eth delighteth to have commended that he professeth for in praising that we commend him and this reason is gathered out of a common experience that men for most part desier to be praised It is a world to see how blind selfe-love maketh women to dote of themselves and it seemeth ridiculous sometime to see how they are fed and delighted with the panigeries of parasites I have seene some old Ladies halfe rotten some others monstrously deformed to take an extraordinarie delight in themselves when others for flattery commended their beauty In this point also we may consider a secret motive to delight in that thing a man is delighted in as if one be delighted in Musick in hunting hauking c. some prety new devise in any of them would please the person exceedingly and therefore the parasites of Princes study dayly hourely how by deeds words they may feed this humor yea some of theÌ„ proceeded so far in dignifying their Kings and Monarks that they adored them as gods And the others no lesse sacrilegious in accepting them they blasphemous in ascribing were contented to have their mortall corruptible bodies and horribly infected sinfull soules worshipped as immortall spotlesse divine deities This act of new pleasing inventions proportionate to their passions inclinations whom we would move to delight cannot but greatly help vs in the way of perswasion if it be plausibly and artificially handled for otherwise if it be grossely managed it 〈◊〉 of flattery and affected folly 3. A firme hopâ— assurance of those things we desier love causeth delight spe gaudentes saith S. Paul reioycing in hope and that other spes alit agricolas hope nourisheth the Countrymen for the hope of gaine causeth the laboring Husbandman not to feele the scorching heate of summer nor the hoarie frosts of winter hope of glory allotteth the souldier to receive a certaine sweet messe in all dangerous incounters hope of lucre maketh the Merchant merry at midnight although he lye in the midst of the vast ocean sea tossed with billowes shaken with tempests and the surer the hope is the greater ioy ensueth as wheÌ„ the Merchant after his long voyage returneth with his Ship laden with merchandize and commeth with a pleasant gale within the sight of his exspected haven then his hope for the certainty of his future possession of his apported wealth being delivered from all danger is changed into ioy and present delight He therefore that will move delight in this matter of hope must exactly declare the certain grounds vndoubted securitie of obteyning the thing exspected according to the rules of exciting hope alleaged in the precedent Paragraffe 4. Because delight consisteth in the possession of some good thing reall or apparant therefore all those reasons which tend to the amplification or evident demonstration of the goodnes of the thing all those are fewell of delight and sparks of ioy For example a man hath bought a Mannour-house wherein he delighteth to please and delight him there is nothing more fit then to amplifie the goodnes thereof as for situation it standeth in a pleasant ayre free from fennes or standing waters no infection neere it the inhabitants in former times were of a very good complexion lived many yeares were strong wittie c. all which are good signes of a healthfull soyle the roomes and conveyances are very apt proportioned the walls and roofes firme durable the water sweet the walks gardeÌ„s other commodities so pleasant as they resemble a Paradice 5. It is admirable how the minching particularising of the obiect of delight increaseth and augmenteth delight wherefore the fantasticall and lascivious Poets though vainely and vitiously yet wittily and artificially depaint their lovers bodies from the head to the heeles in every part discovering one or other perfection excellency or amiablenesse apt to move and stir vp delight And herein also all Trades-men excell for to perswade their wares to be good and perfit they will presently open vnto you a number of circumstances or oppurtenances of goodnes or excellencie wherewith their merchandise is affected for as they have more insight and know more exactly the goodnes and defects of their wares then other men so they can vnfold best the particular reasons which move love delight And for this cause I would have all those who would move men to good life vertue to induce them thereunto by particularising of the pleasures delights incident thereunto as the quietnes of conscience the gratefulnes to God the honour reputation of all good men the reward in the world to come and every one of these the finer it is sifted the more pleasant it will appeare 6. It importeth much in moving delight to perswade the stabilitie and continuance thereof that it seeme not like a May-flower which is budded blossomed and blasted in a small time and the reason is for momentarie and cursorie delights are for their brevitie rather despiseable then commendable The continuance of delight may be grounded vpon the removing of all impediments which any way may impeach or diminish it 7. As there are two sorts of delight sensuall intellectuall sensuall which taketh his source from sense passions and intellectuall which draweth his
origen from the vnderstanding and the will so in every obiect of delight there is a certaine intensive goodnes perfection and there is an extensive as for example in a Cellar of wine there may be excellent good wine and varietie of excellent good wine and thereby our taste may be delighted with the perfection of wine and with the varieties of wine In like manner in all the obiects of delight we may find a certaine intension of goodnes and a certaine extension and both these well vnderstood and declared exceedingly increase pleasure delight for the intention filleth and satiateth the soule and the extension or varietie taketh away a certaine distastfull loathsomnesse which one kind of vniforme pleasure draweth with it The sixt Booke entreating of the defects or imperfections of mens soules THE Geographers describing the scituation of any country are not content to set downe the provinces citties and territories thereof but also they depaint in theyr Cardes and explicate in theyr Bookes the Countries and Cities adioyning that thereby men might know the borders and limits of both and not mistake the one for the other even so because our sensitive appetite hath the wit and will which border vpon it therefore I thought good to declare certayne of their imperfections which knowledge will not help vs alitle to discerne more exactly the nature of passions Besides good Physitians of the body expend not onely the present agew or humor that causeth sicknesse but also they search out the causes and of-springs of such maladies so I thinke it not amisse to shew the vniversall causes from whence inordinate passions proceede And first of all we will descend vnto the defects of our wits or vnderstandings 2 Defects of our Vnderstanding ALl the defects of our wit may be reduced to two Ignorance and Errour by Ignorance we know not things necessary by Errour we know them falsely Ignorance is a privation Errour a positive action all ignorance cannot be prevented many errours but all cannot be escaped from ignorance floweth vice and from errour heresie 1. Naturall ignorance ALl the sonnes of men are conceived and borne in sinne and ignorance Aristotle compareth our wits at the beginning to a smooth table wherein nothing is written but apt to receive all formes and figures and in this truely I must confesse one poynt of my ignorance that it seemeth to me that God endoweth bruite beasts with more sparkes of knowledge then reasonable men and they may be sayde even in their nativitie to have imprinted a certayne knowledge and naturall instinct to inquire and finde out things necessary to be theyr owne Physitians to flye that may hurt them and follow that may profit them Marke but a Lambe almost new yeaned how it will finde foorth the mothers dugge discerne and single her foorth in all the flocke waite vppon her so dilligentlie within eight dayes it seeth light but a childe may be many dayes borne and yet cannot finde out his mothers dugge except the Nurse move him vnto it neyther can it cure it selfe or demaund what it needeth otherwayes then by weeping II. Errours of the last end WHen a man beginneth to practize a little his facultie of Vnderstanding then you shall see how fitly he expelleth this chaos of infinite ignorance lyke an vnskilfull Physitian who to cure one disease causeth a worse so hee delivereth himselfe of ignorance by a multitude of errours quenching his thirst with a potion of poyson this wee may see more plainely by the infinite errours that men are subiect vnto by Nature For let vs consider the famous Philosophers of passed ages who lacking faith bragged of naturall knowledge Which of them knew but to what end man was created of God their dissenting sects and erroneous opinions Lactantius and Saint Austen relate how some thought mens last Lactandib 3. divina institut ca. 7. Aug. lib. 19. civiâ— ca. 1. sequentibus end was pleasure others naturall knowledge some in privation of payne some to live according to nature others the goods of the soule the body and fortune with infinite such like false assertions and this not about a trifle or May-game but the very mayne poynt whereat men should ayme at all their lives and whereunto they were bound to direct all their actions III. Errours in the meanes IF the ende was apparelled with such darkenesse how how could they bee but ignorant of the meanes necessary for the atchievement of such an ende and wee dayly proove what difficulty men feele in effecting yea in resolving themselves which action is good which is badde how many volumes have beene written of cases of Conscience and yet what good mans conscience is not vexte some times with seruples who can define the qualitie of his actions affected with such varietie of circumstances who can resolve himselfe howe farâ—e the lawe of Nature engraven in our heartes extendeth Howe often doth an erroneous conscience barke and byte when the Soule did not prevaricate the Lawe of God or passe the limittes of Reason This blindnesse of Minde without all question argueth great imperfection of the Soule and extreme Misery of man Wherefore one cryed Delicta quis intelligit Ab occultis meis munda me Domine and Psal 18. Iob. 9. 2â— another Verebar omnia opera mea IIII. Difficultie in Vnderstanding BVt what shall I say of the woonderfull difficultie all men suffer to come by the knowledge of any Trueth Veritas in profundo latet Veritie lyeth in the bottome In the West Indies those that follow by digging the Veynes of Gold runne vnder high mountaynes many miles descending through stony Rockes into the bowels of the earth yet they ever are winning ground they reape Oare they recompence their travell they labour with alacrity But in learning occurreth another sort of difficulty Trueth must be further fetcht greater sweate and industry must be vsed For what cause I pray you stand Schoole-masters armed dayly with whips and scourges with such sowre and bitter visages with thundring threatning words but by terror to enforce their vntoward and vnwilling Youth to overcome the difficulty they find in learning why at this present doe so many ignorant replenish the world discoursing so blockishly speaking so sottishly Quidam sunt tantae satuitatâ— vt non multuma pecorâ—bus disserant Angust ep 28. ad thereon answering so absurdly that scarce you would iudge them indued with reasonable soules but onely because they had rather be buried in that profound cave of ignorance than endevour to overcome the extreame difficulty they finde in learning What other reason can by yeelded why all ignorance and errours are not abolished and wholy extinguished seeing learned men have left to their posteritie so many thousand volumes that in some Libraries you should finde five sixe ten thousand corps of bookes all written for no other end than to purifie our wittes to consume the cloudes of errours and ignorance but the difficulty we find in