divers according to the particular nature of the Passions sometimes too sudden and violent sometimes too heavie oppression of the heart the other sudden perturbation of the spirits Thus old Ely dyed with sudden griefe Diodorsu with shame Sophocles Chilo the Lacedemonian and others with joy Nature being not able to beare that great and sudden immutation which these Passions made in the Body The causes and manner of which cogitation I reserre as being inquiries not so directly pertinent to the present purpose unto Naturall Philosophers and Physicians And from the generalitie of Passions I proceed unto the consideration of some particulars according to the order of their former division In all which I shall forbeare this long Method of the Antecedents Concomitants and Consequents of their Acts many particulars whereof being of the same nature in all Passions will require to be observed onely in one or two and so proportionally conceived in the rest and shall insist principally in those particulars which I handle on the causes and effects of them as being Considerations wherein commonly they are most serviceable or prejudiciall to our Nature CHAP. IX Of the affection of Love of Love naturall of generall communion of Love rationall the object and generall cause thereof NOw the two first and fundamentall Passions of all the rest are Love and Hatred Concerning the Passion of Love we will therein consider first its object and its causes both which being of a like nature for every morall object is a cause thougâ—… not every cause an object will fall into one Love then consists in a kind of expansion oâ—… egresse of the heat and spirits to the object loved or to that whereby it is drawne and attracted whatsoever therefore hath such an attractive power is in that respect the object and generalâ—… cause of Love Now as in Nature so in the Affections likewise we may observe from their objects a double attraction The first is thaâ—… naturall or impressed sympathie of things wherâ—… by one doth inwardly incline an union with the other by reason of some secret vertues and occâ—… qualities disposing either subject to that 〈◊〉 all friendship as betweene Iron and the Loaâ—… stone The other is that common and moâ—… discernable attraction which every thing receivâ—… from those natures or places whereon they 〈◊〉 ordained and directed by the Wisedome anâ—… Providence of the first Cause to depend both in respect of the perfection and conservation of their being For as God in his Temple the Church so is He in his Pallace if I may so call it the World a God of Order disposing every thing in Number Weight and Measure so sweetly as that all is harmonious from which harmonie the Philosophers have concluded a Divine Providence and so powerfully as that all things depend on his Government without violence breach or variation And this Order and Wisdome is seene chiefely in that sweet subordination of things each to other and happie inclination of all to their particular ends till all be reduced finally unto Him who is the Fountaine whence issue all their streames of their limited being and the fulnesse of which all his creatures have received Which the Poet though something too Poetically seemeth to have express'd Principio Coelum ac Terras camposque liquentes Lucentemque globum Lunae Titaniaque Astra Spiritus intus alâ—… â—…otamque infusa per Artus Mens agitat molem magno se corpore miscet Heaven Earth and Seas with all those glorious Lights Which beautifie the Day and rule the Nights A Divine inward Vigour like a Soule Diffus'd through ev'ry joint of this great Whole Doth vegetate and with a constant force Guideth each Nature through its fixed course And such is the naturall motion of each thing to its owne Sphere and Center where is both the most proper place of its consisting and withall the greatest freedome from sorraine injurie or violence But we must here withall take notice of the generall care of the Creator whereby he hath fastned on all creatures not onely his private desire to satisfie the demands of their owne nature but hath also stamp'd upon them a generall charitie and feeling of Communion as they are sociable parts of the Vniverse or common Body wherein cannot possible be admitted by reason of that necessarie mutuall connexion betweenâ—… the parts thereof any confusion or divulsion without immediate danger to all the members And therefore God hath inclin'd the nature of these necessarie agents so to worke of their discords the perfect harmonie of the whole that iâ—… by any casualtie it fall out that the Body of Nature be like to suffer any rupture deformitie oâ—… any other contumely though haply occasioned by the uniforme and naturall motions of thâ—… particulars they then must prevent such damagâ—… and reproach by a relinquishing and forgetting of their owne natures and by acquainting themselves with motions whereunto considered iâ—… their owne determinate qualities they have aâ—… essentiall reluctancie Which propertie and sense of Nature in common the Apostle hath excellently set downe in 1 Cor. 12. where he renders this reason of all that there might be 〈◊〉 Schisme in the Body which likewise he divinely applyeth in the mysticall sense that all the severall gifts of the Spirit to the Church should drive to one common end as they were all derived from one common Fountaine and should never be used without that knitting qualitie of Love to which he elsewhere properly ascribeth the building continuation and perfecting of the Saints Now as it hath pleased the infinite Wisdome of God to guide and moderate by his owne immediate direction the motions of necessarie agents after the manner declared to their particular or to the generall end which motion may therefore as I before observed be called the naturall Passion of things so hath it given unto Man a reasonable Soule to be as it were his Vice-gerent in all the motions of Mans little World To apply then these proportions in Nature to the affection of Love in Man we shall finde first a Secret which I will call Naturall and next a Manifest which I call a Morall and more discursive attraction The first of these is that naturall sympathie wrought betweene the affection and the objâ—…ct in the first meeting of them without any suspension of the person â—…ll farther inquirie after the disposition of the object which comes immediately from the outward naturall and sensitive Vertues thereof whether in shape feature beautie motion 〈◊〉 behaviour all which comming under the spheare of Sense I include under the name of Iudiciarie Physiognomie Which is not a bare delight in the outward qualities but a farther presumption of the Iudgement concluding thence a lovely disposition of that Soule which animateth and quickneth those outward Graces And indeed if it be true which Aristotle in his Ethicks tels us That similitude is the ground of Love and if there be no naturall Love stronger than
â—…vill which the mind in vaine strugleth with as finding it selfe alone too impotent for the conflict Evill I say either formally as in sinne or paine present or feared or privatively such as is any good thing which we have lost or whereof we doe despaire or have beene disappointed And this is in respect of its object as the former Passion either Sensitive or Intellectuall Sensitive is that anguish and distresse of Nature which lyetâ—… upon the body A Passion in this sense little conducing to the advancement of Nature being allwaies joyned with some measure of its decay but onely as it serves sometimes for the better fortifying it against the same or greater evils it being the condition as of corporeall delights by custome to grow burdensome and distastefull so of paines to become easie and familiar The other and greater Griefe is Intellectuall which in Solomâ—…us phraise is A wounded spirit so much certainely the more quicke and piercing by how much a spirit is more vitall then a body besides the anguish of the soule findes alwayes or workes the same sympathy in the body but outward sorrowes reach not ever so farre as the spirituall and higher part of the soule And therefore we see many men out of a mistake that the distresse of their soules hath beene wrought by a union to their bodies have voluntarily spoiled this to deliver and quiet that The causes of this Passion are as in the former whatsoever hath in it power to disturbe the mind by it's union thereunto There are then two Conditions in respect of the Object that it be Evill and Present Evill first and that not onely formally in it selfe but apprehensively to the understanding And therefore wee see that many things which are in their Nature Evill yet out of the particular distemper of the Mind and deceitfulnesse in them may prove pleasant thereunto And this is the chiefe Corruption of this Passion I meane the misplacing or the undue suspending of it For although strictly in its owne property it be not an advancement of Nature nor addes any perfection but rather weakens it yet in regard of the reference which it beares either to a superior Law as testifying our Love unto the Obedience by our griefe for the breach thereof or to our consequent Carriage and Actions as governing them with greater Wisedome and Providence it may bee said to adde much perfection to the mind of man because it serves as an inducement to more cautelous living The next Condition in respect of the Object is that it be Present which may fall out either by Memory and then our Griefe is called Repentance or Fancy and Suspition and so it may be called Anxâ—… of Mind or by Sense and present union which is the principall kind and so I call it Anguish For the first nothing can properly and truly worke Griefe by ministry of Memory when the Object or Evill is long since past but those things which doe withall staine our Nature and worke impressions of permanent deformity For as it falleth out that many things in their exercise pleasant prove after in their operations offensive and burden some so on the other side many things which for the time of their continuance are irkesome and heavy prove yet after occasions of greater Ioy. Whether they be means used for the procuring of further good Per varios casus per tot discrimina rerum 〈◊〉 in Latium sedes ubi c. Through various great mishaps dangers store We hasten to our home and wished 〈◊〉 Where fates do promise rest where Troy revives Only reserve your selves for better lives Or whether they bâ—… Evils which by our Wisedome we have broken thâ—…ough and avoided sed 〈◊〉 olim 〈◊〉 iâ—…vabit When we are arrived at ease Remembrance of a strome doth please The Objects then of Repentance are not our passive but our active Evils not the Evils of suffering but the Evils of doing for the memory of afflictions past representâ—… unto us Nature loosed and delivered and should so much the more increase our Ioy by how much redemption is for the most part a more felt blessing than Immunity but the memory of sinnes past represents Nature obliged guilty and imprisoned And so leaves a double ground for Griefe â—…he staine or pollution and the guilt or malediction a deformity to the Law and a curse from it It would be improper here to wander into a digression touching Repentance only in a word it is then a Godly Sorrow when it proceeds from the memory of Evill not so much in respect of the punishment as of the staine When we grieve more because our sin hath made us unholy then because it hath made us unhappy and not only because we are runne into the danger of the Law but because we are run out of the way of the Law When it teacheth us to cry not only with Pharaoh take away this Plague but with Israel in the Prophet take away Iniquity Concerning Griefe of Preoccupation arising out of a suspitious Feare and expectation of Evill I know not what worth it can have in it unlesse haply thus that by fore-accustoming the Mind to Evill it is the better strengthned to stand under it For Evils by praemeditation are either prevented or mitigated the Mind gathering strength and wisedome together to meet it And therefore it is prudent advise of Plutarch that wee should have a prepared Minde which when any Evill falleth out might not be surprised by it To say as Anaxagoras did when he heard of the death of his Sonne sciome genuisse mortalem I know that I be gat a mortall Sonne I know that my riches had wings and that my comforts were mutable Preparednesse composeth the Minde to patience Vlysses wept when he saw his Dogge which he did not when he saw his Wife he came prepared for the one but was surprised by the other Hunc ego si potui tantum sperare dolorem Et perferre soror potero Had I foreseene this Griefe or could but feare it I then should have compos'd my selfe to beare it Which is the reason why Philosophers prescribe the whole course of a Mans Life to be only a meditation upon Death because that being so great an Evill in it selfe and so sure to us it ought to be so expected as that it may not come sudden and find us unprepared to meet the King of Terrour For it is in the property of custome and acquaintance not only to alleviate and asswage evils to which purpose Seneca speakes perdidisti tot mala si nondum misera esse didicisti thou hast lost thy afflictions if they have not yet taught thee to be miserable but further as Aristotle notes to work some manner of delight in things at first troublesome and tedious and therefore hee reckoneth mourning amongst pleasant things and teares are by Nature made the witnesses as well of Ioy as of Griefe 〈◊〉 〈◊〉 〈◊〉
17. Of other causes of Desire Infirmity Temerity Mutability of Minde Knowledge Repentance Hope of the effects of it in generall labour languor In speciall of rationall Desires bounty griefe wearinesse indignation against that which withstands it Of vitious Desires deception ingratitude envie greedinesse basenesse of Resolution p. 177. Chap. 18. Rules touching our Desires Desires of lower Objects must not be either Hasty or unbounded such are unnaturall turbid unfruitfull unthankfull Desires of heavenly objects fixed permanent industrious connexion of vertues sluggish desires p. 190. Chap 19. Of the affection of joy or delight the severall objects thereof corporall morall intellectuall Divine p. 197. Chap. 20. Of the causes of Ioy. The union of the Object to the Faculty by Contemplation Hope Fruition changes by accident a cause of Delight p. 203. Chap. 21. Of other causes of Delight Vnexpectednesse of a good strength of Desire Imagination Imitation Fitnesse and accommodation Of the effects of this Passion Reparation of Nature Dilatation Thirst in noble Objects satiety in baser Whetting of Industry Atmorous unbeliefe p. 211 Chap 22. Of the affection of sorrow the object of it evill sensitive intellectuall as present in it selfe or to the minde by memory or suspition particular causes effects of it Feare Care Experience Erudition Irresolution Despaire Execration Distempers of body p. 221. Chap. 23. Of the affection of Hope the Object of it Good Future Possible Difficult Of Regular and inordinate Despaire p. 233. Chap. 24. Of the causes of Hope Want and Weaknesse together Experience and Knowledge In what sense Ignorance may be said to strengthen and know ledge to weaken Hope Examples quicken more then Precept provision of aides the uncertainty of outward meanes to establish Hope goodnesse of Nature Faith and Credâ—…lity wise Confidence p. 240. Chap. 25. Of the effects of Hope Stability of minde wearines arising not out of weaknes but out of want Contention and forthputting of the Minde Patience under the want Distance and Difficulty of Good desired waiting upon aide expected p. 254. Chap. 26. Of the affection of Boldnesse what it is the causes of it strong Desires strong Hopes Aydes Supplies Reall or in Opinion Despaire and extremities experience ignorance Religion immunity from danger Dextâ—…rity of Wit Strength of Love Pride or Greatnesse of Minde and Abilities The effects of it Executiâ—…n of things advised Temerity c. p. 258. Chap. 27. Of the Passion of Feare the causes of it Impotency Obnoâ—…ousnesse Suddennesse Neerenesse Newnesse Conscience Ignerance of an evill p. 274. Chap. 28. Of the effects of Feare Suspition Circumspection Superstition betraying the succours of Reason Feare generative restâ—…cting inward weaâ—…ning the Faculties of the minde base Suspâ—…tion wise Caution p. 210. Chap. 29. Of that particular affection of Feare which is called shame what it is Whom we thus feare The ground of it evill of Turpitude Injustice Intemperance Sordidnesse Soâ—…nesse Pusillanimity Flattery Vainglory Misfortunâ—… Ignorance Pragmaticalnesse Deformity Greatnesse of Minde unworthy Correspondencies c. Shame vâ—…ous and vertuous p. 300. Chap. 30. Of the affection of Anger the distinctions of it The fundamentall cause thereof contempt Three kindes of Contempt disâ—…estimation disappointment Calumny p. 31â—… Chap. 31. Of other causes of Anger first in regard of him that suffers wrong Excellency weaknesse strong dâ—…sires susâ—…ition Next â—…regard of him who doth it Rasenesse Impudence Neerenesse Freedome of speech Contention Ability the effects of Anger the immutation of the Body Impulsion of Reason Expâ—…dition Precipitance Rules for the moderating of this Passion p. 322. Chap. 32 Of the originall of the Reasonable Soule whither it be immediately created and iâ—…sused 〈◊〉 derived by seminall Traduction from the Parents Of the derivation of originall sinne p. 391. Chap. 33. Of the Image of God in the Reasonable Soule in regard of it's simplicity and spirituality p. 400. Chap. 34. Of the Soules Immortality proved by it's simplicity independance agreement Of Nations in acknowledging a God and duties due to him dignity above other creatures power of understanding things immortall unsatisfiablenesse by Objects mortall freenesse from all causes of corruption p. 407. Chap. 35. Of the honour of humane bodies by creation by resurrection of the endowments of glorified bodies p. 420. Chap. 36. Of that part of Gods image in the Soule which answereth to his Power Wisedome Knowledge Holinesse Of mans dominion over other Creatures Of his love to Knowledge what remainders we retaine of originall Iustice. p. 429. Chap. 37. Of the Faculty of understanding it 's operation outward upon the object Inward upon the will Of Knowledge what it is The naturall desire and love of it Apprehension Iudgement Retention requisite unto right Knowledge Severall kindes of Knowledge The originall Knowledge given unto man in his Creation The benefits of Knowledge of Ignorance naturall voluntary Poenal of Curiosity of Opinion the causes of it Disproportion betweene the Object and the Faculty and an acute versutiloâ—…snesse of conceits the benefits of modest Hesitancy p. 444. Chap. 38. Of Errours the causes thereof The abuses of Principles falsifying them or transferring the truth of them out of their owne bounds Affectations of singularity and novell courses Credulity and thraldome of judgement unto others How Antiquity is to be honoured Affection to particular objects corrupteth judgement Curiosity in searching things secret p. 483 Chap 39. The actions of the understanding inventition Wit Iudgement of Invention Distrust Prejudice Immaturity Of Tradition by speech Writing Of the Dignities and Corruption of speech p. 500. Chap. 40. Of the Actions of the understanding upon the Will with respect to the End and Meanes The power of the understanding over the Will not Commanding but directing the Objects of the Will to be good and convenient Corrupt Will lookes onely at Good present Two Acts of the Vnderstanding Knowledge and Consideration It must also be possible and with respect to happinesse Immortall Ignorance and Weaknesse in the Vnderstanding in proposing the right means to the last End p. 517. Chap. 41. Of the Conscience it's Offices of Direction Conviction Comfort Watchfulnesse Memory Impartiality Of Consciences Ignorant Superstitious Sleeping Frightfull Tempestuous p. 531. Chap. 42. Of the Will it 's Appetite with the proper and chiefe Objects therof God Of Superstition and Idolatry Of it's Liberty in the Electing of Meanes to an End Of it's Dominion Coactive and perswasive Of Fate Astrology Satanicall Suggestions Of the manner of the Wills Operaation Motives to it Acts of it The Conclusion p. 537. A TREATISE of the Passions and Faculties of the SOULE of MAN CHAP. I. Of the dependance of the Soule in her operations upon the Body IT hath been a just Complaint of Learned Men that usually wee are more curious in our inquiries after things New than excellent and that the very neerenesse of worthy Objects hath at once made them both despised and unknowne Thus like Children with an idle diligence and fruitlesse Curiositie wee turne over this
great Booke of Nature without perusing those ordinarie Characters wherein is exprest the greatest power of the Worker and excellencie of the Worke fixing our Admiration onely on those Pictures and unusuall Novelties which though for their rarenesse they are more strange yet for their na ture are lesse worthy Every Comet or burning Meteor strikes more wonder into the beholder than those glorious Lampes of Nature with their admirable Motions and Order in which the Heathen have acknowledged a Divinenesse Let a Child be borne but with six fingers or have a part more than usuall wee rather wonder at One supersâ—…uous than at All naturall Sol spectatorem nisi cum desicit non habet nemo observat Lunam nisi laborantem adeò naturale est magis nova quà m magna mirari None looketh with wondeâ—… on the Sunne but in an Eclipse no eye gazeth on the Moone but in her Travell so naturall it is with men to admire rather things Nâ—…w than Common Whereas indeed things are fit for studie and observation though never so common in regard of the perfection of their nature and usefulnesse of their knowledge In which respect the plaine Counsell of the Oracle was one of the wiâ—…est which was ever given to man To studie and to know himselfe because by reason of his owne neerenesse to himselfe hee is usually of himselfe most unknowne and neglected And yet if wee consider how in him it hath pleased God to stampe a more notable Character of his owne Image and to make him amongst all his Workes one of the most perfect Models of created excellencie wee cannot but acknowledge him to be one though of the least yet of the fittest Volumes in this great varietie of Nature to be acquainted withall Intending therefore according to my weakenesse to take some view of the inside and more noble Characters of this Booke it will not be needfull for me to gaze upon the Cover to insist on the materials or sensitive conditions of the humane nature or to commend him in his Anatomie though even in that respect the Psalmist tells us that he is fearefully and wonderfully made for wee commonly see that as most kind of Plants or Trees exceed us in vegetation and fertilitie so many sorts of beasts have a greater activitie and exquisitenesse in their senses than wee And the reason hereof is because Nature aiming at a superiour and more excellent end is in those lower faculties lesse intent and elaborate It shall suffice therefore onely to lay a ground-worke in these lower faculties for the better notice of mans greater perfections which have ever some connexion and dependance on them For whereas the principall acts of mans Soule are either of Reason and Discourse proceeding from his Vnderstanding or of Action and Moralitie from his Will both these in the present condition of mans estate have their dependance on the Organs and faculties of the Body which in the one precede in the other follow To the one they are as Porters to let in and convey to the other as Messengers to performe and execute To the one the whole Body is as an Eye through which it seeth to the other a Hand by which it worketh Concerning the ministrie therefore of the Body unto the Soule wee shall thus resolve That the Reasonable part of Man in that condition of subsistence which now it hath depends in all its ordinarie and naturall operations upon the happie or disordered temperature of those vitall Qualities out of whose apt and regular commixion the good estate of the Body is framed and composed For though these Ministeriall parts have not any over-ruling yet they have a disturbing power to hurt and hinder the operations of the Soule Whence wee finde that sundry diseases of the Body doe oftentimes weaken yea sometimes quite extirpate the deepest impression and most fixed habits of the minde For as wheresoever there is a locomotive facultie though there be the principall cause of all motion and activitie yet if the subordinate instruments the bones and sinewes be dis-jointed shrunke or any other wayes indisposed for the exercise of that power there can be no actuall motion Or as in the Body Politique the Prince whom Seneca calleth the Soule of the Common-wealth receiveth either true or false intelligence from abroad according as is the fidelitie or negligence of those instruments whom Xenophon tearmeth the Eyes and Eares of Kings In like manner the Soule of man being not an absolute independant worker but receiving all her objects by conveyance from these bodily instruments which Cicero calleth the Messengers to the Soule if they out of any indisposition shall be weakened the Soule must continue like a Rasa Tabula without any acquired or introduced habits The Soule hath not immediately from it selfe that strange weakenesse which is observed in many men but onely as it is disabled by Earthie and sluggish Organs which being out of order are more burthensome than serviceable thereunto There are observable in the Soules of men considered in themselves and in reference one to another two defects an imperfection and an inequalitie of operation the former of these I doe not so ascribe to that bodily weakenesse whereby the Soule is any way opprest as if I conceived no internall darknesse in the faculties themselves since the fall of man working in him a generall corruption did amongst the rest infatuate the Mind and as it were smother the Soule with ignorance so that the outward ineptitude of bodily instruments is onely a furtherance and improvement of that Native imperfection But for the inequalitie and difference of mens understandings in their severall operations notwithstanding it be questioned in the Schooles Whether the Soules of men have not originally in their Nature degrees of perfection and weakenesse whence these severall degrees of operation may proceed yet neverthelesse that being granted I suppose that principally it proceeds from the varietie tempers and dispositions in the instrumentall faculties of the Body by the helpe whereof the Soule in this estate worketh for I cannot perceive it possible that there should have beene if man had continued in his Innocencie wherein our Bodies should have had an exact constitution free from those distempers to which now by sinne they are lyable such remarkable differences betweene mens apprehensions as wee now see there are for there should have beene in all men a great facilitie to apprehend the mysteries of Nature and to acquire knowledge as wee see in Adam which now wee finde in a large measure granted to some and to others quite denyed And yet in that perfect estate according to the opinion of those who now maintaine it there would have beene found a substantiall and internall inequalitie amongst the Soules of men and therefore principally this varietie comes from the sundry constitutions of mens bodies in some yeelding enablement for quicknesse of Apprehension in others prâ—…ssing downe and intangling the Vnderstanding in some
either delightfull or disquieting Conclusions Sensitive Passions are those motions of prosecution or flight which are grounded on the Fancie Mentorie and Apprehensions of the common Sense which we see in brute beasts as in the feare of Hares or Sheepe the fiercenesse of Wolves the anger or slatterie of Dogs and the like So Homer describeth the joy of Vlysses his Dog which after his so long absence remembred him at his returne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For wanton joy to see his Master neare He wav'd his flattering tayle and toss'd each eare Now these motions in brute creatures if we will beleeve Seneca are not affections but certaine characters and impressions ad similitudinem passionum like unto Passions in men which he calleth Impetus the risings forces and impulsions of Nature upon the view of such objects as are apt to strike any impressions upon it I come therefore to those middle Passions which I call'd Rationall not formally as if they were in themselves Acts of Reason or barely immateriall motions of the Soule but by way of participation and dependance by reason of their immediate subordination in man unto the government of the Will and Vnderstanding and not barely of the Fancie as in other creatures And for calling Passion thus govern'd Reasonable I have the warrant of Aristotle who though the sensitive Appetite in man be of it selfe unreasonable and therefore by him contradivided to the Rationall powers of the Soule yet by reason of that obedience which it oweth to the Dictates of the Vnderstanding whereunto Nature hath ordain'd it to be subject and conformable though Corruption have much slackned and unknit that Bond hee justly affirmeth it to be in some sort a Reasonable Facultie not intrinsecally in it selfe but by way of participation and influence from Reason Now Passion thus considered is divided according to the severall references it hath unto its object which is principally the Good and secondarily the Evill of things and either considered after a sundry manner for they may be taken either barely and alone or under the consideration of some difficultie and danger accompanying them And both these againe are to be determin'd with some particular condition of union or distance to the subject for all objects offend or delight the Facultie in vertue of their union thereunto and therefore according as things are united or distant so doe they occasion Passions of a different nature in the Mind The object then may be considered simply in its owne nature as it precisely abstracteth from all other circumstances including onely the naturall conveniencie or disconveniencie which it beareth to the Facultie and so the Passions are in respect of Good Love in respect of Evill Hatred which are the two radicall fundamentall and most transcendent Passions of all the rest and therefore well called Pondera and Impetus animi the weight and force and as I may so speake the first springings and out goings of the Soule Secondly the object may be considered as absent from the subject in regard of reall union though never without that which the Schooles call vnio objectiva union of Apprehension in the Vnderstanding without which there can be no Passion and the object thus considered worketh if it be Good Desire if Evill â—…light and Abomination Thirdly it may be considered as present by a reall contract or union with the Facultie and so it worketh if Good Delight and Pleasure if Evill Griefe and Sorrow Againe as the object beareth with it the circumstances of difficultie and danger it may be considered either as exceeding the naturall strength of the power which implyeth in respect of Good an Impossibilitie to be attained and so it worketh Despaire and in respect of Evill an Improbabilitie of being avoided and so it worketh Feare or secondly as not exceeding the strength of the power or at least those aides which it calleth in in which regard Good is presented as Attainable and so it worketh Hope and Evill is presented either as Avoidable if it be future and it worketh Boldnesse to breake through it or as Requitable if it be past and so it worketh Anger to revenge it Thus have wee the nature and distribution of those severall Passions which wee are to enquire after of all which or at least those which are most naturall and least coincident with one another I shall in the proceeding of my Discourse observe some things wherein they conduce to the honour and prejudice of Mans Nature But first I shall speake something of the generalitie of Passions and what dignities are therein most notable and the most notable defects CHAP. VI. Of Humane Passions in generall their use Naturall Morall Civill their subordination unto or rebellion against right Reason NOW Passions may be the subject of a three-fold discourse Naturall Morall and Civill In their Naturall consideration we should observe in them their essentiall Properties their Ebbes and Flowes their Springings and Decayes the manner of their severall Impressions the Physicall Effects which are wrought by them and the like In their Morall consideration we might likewise search how the indifferencie of them is altered into Good or Evill by vertue of the Dominion of right Reason or of the violence of their owne motions what their Ministry is in Vertuous and what their Power and Independance in Irregular actions how they are raysed suppressed slackned and govern'd according to the particular nature of those things which require their motion In their Civill respects we should also observe how they may be severally wrought upon and impressed and how and on what occasions it is fit to gather and fortifie or to slack and remit them how to discover or suppresse or nourish oâ—… alter or mix them as may be most advantagious what use may be made of each mans particular Age Nature Pâ—…opension how to advance and promote our just ends upon the observation of the Character and dispositions of these whom we are to deale withall And this Civill use of Passion is copiously handled in a learned and excellent discourse of Aristotle in the second Booke of his Rhetoricks unto which profession in this respect it properly belongeth because in matter of Action and of Iâ—…dicature Affection in some sort is an Auditor or Iudge as he speakes But it seemeth strange that a man of so vast sufficiencie and judgement and who had as we may well conjecture an Ambition to knit every Science into an entire Body which in other mens Labours lay broken and seattered should yet in his Bookes De Animâ over-passe the discoverie of their Nature Essence Operatioâ—… aâ—…d Properties and in his Bookes of Morall Philosophie should not remember to acquaint us with the Indifferencie Irregularitie Subordination Rebellion Conspiracie Discords Causes Effects consequences of each particular of them being circumstances of obvious and dayly use in our Life and of necessarie and singular benefit to give light unto the government of right Reason
is understood Because as the Wax after it is stamped is in some sort the very Seale it selfe that stamp'd it namely Representative by way of Image and resemblance so the Soule in receiving the species of any Object is made the picture and image of the thing it selfe Now the understanding being able to apprehend immortality yea indeed apprehending every corporeall substance as if it were immortall I meane by purging it from all grosse materiall and corruptible qualities must therefore needs of it selfe be of an immortall Nature And from the latter of those two Principles which I spake of namely that the quality of the Being may be gathered from the Nature of the Operation Aristotle inferres the separability and independance of the understanding on the Body in the third de Animâ afore-named For the Soule being able to work without the concurrence of any bodily Organ to the very act it selfe as was before shewed must needs also be able to subsist by its owne nature without the concurrence of any matter to sustaine it And therefore hee saith in the same place that the understanding is separable uncompounded impassible all arguments of immortality Other reasons are produced for the proofe hereof taken from the causes of corruption which is wrought either by Contraries working and eating out Nature or by Defect of the Preserving cause as light is decayed by absence of the Sunne or thirdly by corruption of the subject whereon it depends None whereof can be verified in the Soule For first how can any thing be contrary to the Soule which receiveth perfection from all things for Intellectus omnia intelligit saith Aristotle yea wherein all Contraries are reconciled and put off their Opposition For as a great man excellently speaketh those things which destroy one another in the World maintaine and perfect one another in the Minde one being a meanes for the clearer apprehension of the other Secondly God who is the only Efficient of the Soule being else in it selfe simple and indivisible and therefore not capable of death but only of Annihilation doth never faile and hath himselfe promised never to bring it unto nothing And lastly the Soule depends not as doe other Formes either in Operation or Being on the Body being not only Actus informans but subsistens too by its owne absolute vertue CHAP. XXXV Of the Honour of Humane Bodies by Creation by Resurrection of the Endowments of Glorified Bodies ANd now that this particular of immortality may farther redound both to the Honour and comfort of Man I must fall upon a short digression touching mans Body wherein I intend not to meddle with the Question How mans Body may be said to be made after the Image of God which sure is not any otherwise than as it is a sanctified and shall be a Blessed Vessell but not as some have conceited as if it were in Creation Imago Christi futuri nec Dei opus tantum sed Pignus As if Christ had beene the patterne of our Honour and not wee of his Infirmity since the Scripture saith Hee was made like unto us in all things and that he Assumed our Nature but never that we were but that we shall be like unto him not I say to meddle with this I will only briefly consider the Dignity thereof in the particular of immortality both in the first structure and in the last Resurrection of it The Creation of our Bodies and the Redemption of our Bodies as the Apostle calls it What Immunity was at first given and what Honour shall at last be restored to it In which latter sense it shall certainly be Secundum Imaginem after his Image who was Primitiae the First fruits of them that rise That as in his Humility his Glory was hid in our Mortality so in our Exaltation our Mortality shall be swallowed up of his Glory And for the first estate of Mans Body we conclude in a word that it was partly Mortall and partly Immortall Mortall in regard of possibility of Dying because it was affected with the mutuall Action and Passion of corruptible elements for which reason it stood in need of reparation and recovery of it selfe by food as being still Corpus Animale and not Spirituale as St. Paul distinguisheth a Naturall but not a Spirituall Body But it was Immortall that is Exempted from the Law of Death and Dissolution of the Elements in vertue of Gods Covenant with man upon condition of his Obedience It was Mortall Conditione Corporis by the Condition of a Body but immortall Beneficio Conditoris by the Benefit of its Creation else God had planted in the Soule such naturall desires of a Body wherein to work as could not be naturally attained For the Soule did naturally desire to remaine still in the body In the naturall Body of Adam there was no sin and therefore no death which is the wages of sinne I come now to the Redemption of our Bodies already performed in Pignore in Primiâ—…its In our Head in some few of his Members Enoch Ellas and as is probable in those dead Bodies which arose to testifie the Divine power of our crucified Saviour and shall be totally accomplished at that day of Redemption as the same Apostle calls the Last day that day of a full and finall Redemption when Death the last enemy shall be overcome And well may it be called a day of Redemption not only in regard of the Creature which yet groaneth under the Malediction and Tyrannie of sinfull Man nor yet only in respect of Mans Soule which though it be before admitted unto the purchased Possession of the Glorifying Vision and lives no more by Faith alone but by sight shall yet then receive a more abundant fulnesse thereof as being the day of the Manifestation and plenary discovery both of the Punishing Glory of God in the Wicked and of his Merciful and Admirable Glory in the Saints but also and as I think most especially in respect of the Body For there is by vertue of that Omnipotent Sacrifice a double kinde of Redemption wrought for us The one Vindicative giving us Immunity from all spirituall dangers delivering us from the Tyrannie of our Enemies from the Severity Justice and Curse of the Law which is commonly in the New Testament called simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Deliverance from evill The other Purchasing or Munificent by not only freeing us from our own wretchednesse but farther conferring upon us a Positive and a Glorious Honour which St. Iohn calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Power Priviledge Prerogative and Title unto all the Glorious Promises of Immortality which like wise St. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Redemption of a purchased Possession and a Redemption unto the Adoption of Sonnes Now then the Last day is not Totally and Perfectly a day of Redemption unto our Soules in either of these
Israelite That the Crowne of Rabbah was put upon the head of David and the Sword of Goliah used to stay himselfe That the Gold and Myrâ—…h and Frankincense of the Wise men of the East was offered unto Christ when I finde the Apostle convincing the Iewes out of their Law and the Philosophers out of their Maximes And that every gift as well as every Creature of God is good and may be sanctified for the use and delight of Man I then conclude with my selfe That this Morall and Philosophicall Glasse of the humane Soul may be of some service even unto the Tabernacle as the Looking glasses of the Israelitish women were unto the Altar Nâ—…r 〈◊〉 I 〈◊〉 a little wonder at the melancholly fancy of Saint Hierom who concâ—…iving himselfe in a vâ—…on beaten by an Angel for being a Ciceronian did for ever after promise to abjure the Reading of secular 〈◊〉 〈◊〉 〈◊〉 himselfe both justifying the 〈◊〉 at use of that kind of Learning and acknowledgâ—… 〈◊〉 conceâ—…d vision of his to have beene but a Dreaâ—… It is true indeed that in regard of the bewitching danger from humane learning and the too great aptnesse in the minds of man to surfeit and be intemperate in the use of it Some of the Ancients have sometimes interdicted the Reading of such Authors unto Christian men But this calleth upon us for watchfulnesse in our studies not for negligence for the Apostle will tell us That to the pure all things are pure And even of harmefull things when they are prepared and their malignancy by Art corrected doth the skilfull Physitian make an excellent use If then we be carefull to Moderate and Regulate our affections to take heed of the pride and inslation of secular learning not to admire Philosophy to the prejudice of Evangelicall knowledge as if without the revealed light of the Gospel salvation might be found in the way of Paganisme if we suffer not these leane Kâ—…ne to devoure the sat ones nor the River Iordan to be lost in the dead Sea I meane Piety to be swallowed up of prophane Studies and the knowledge of the Scriptures which alone would make any man conversant in all other kinde of Learning with much greater Felicity and successe to be under-valued and not rather the more admired is a Rich Iewell compared with Glasse In this case and with such care as this there is no doubt but secular Studies prepared and corrected from Pride and Prophanenesse may be to the Church as the Gtâ—…eonites were to the Congregation of Israel for Hâ—…wers of Word and Drawers of Water otherwise we may say of them as Cato Major to his 〈◊〉 of the Graecian Artâ—… and Learning Quandocunquâ—… ista Gens suas literas dabit omnia Corâ—…umpet Nor have I upon these Considerations onely adven tured on the publication of this Tract but because withall in the reviewing of it I found very many Touches upon Theologicall Arguments and some Passages wholy of that Nature Yea all the Materiall parts of the Treatise doe so nearely concerne the knowledge of our selves and the Direction of our lives as that they may be all esteemed Borderers upon that Profession In the perusing and fashioning of it for the Presse I have found that true in writing which I had formerly found true in Building That it is almost as chargeable to repaire and set right an Old house as to Erect a New one For I was willing in the most materiall parts of it so to lop off Luxuriances of Style and to supply the Defects of Matter as that with Candid favourable and ingenuous Iudgements it might receive some toleralle acceptation In hope whereof I rest Thine in all Christian service EDWARD REYNOLDS Perlegi Tractatum hunc cui Titulus A Treatise of the Passions and Faculties of the Soule c in quo nihil reperio orthodoxae fidei aut bonis moribus adversum quo minus cum summa utilitate imprimatur Mâ—… 14. 1640. Tho. Wykes R. P. Episc. Lond. Capell domest A Summary of the severall Chapters contained in this Booke Chap. 1. OF the dependance of the Soul in her operations upon the body Pag. 1. Chap. 2. In what cases the dependance of the Soul on the body is lessened by faith custome education occasion p. 8. Chap 3. Of the Memory and some few causes of the weaknesse thereof p. 13. Chap. 4. Of the Fancy it's offices to the will and reason volâ—…bility of thoughts fictions errours levâ—…ty fixednesse p. 18. Chap. 5. Of Passions their Nature and distribution of the motions of naturall creatures guided by a knowledge without them and of rationall creatures guided by a knowledge within them of Passions mentall sensitive and rationall p. 31. Chap. 6. Of humane Passions in generall thâ—…ir use naturall morall civill their subordination 〈◊〉 or rebell on against right reaâ—…n p â—…1 Chap. 7. Of the exercise of Passion 〈◊〉 〈◊〉 Apathy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cure thereof p. 4â—… Chap. 8. Of 〈◊〉 â—…ls of Passions 〈◊〉 thâ—…y 〈◊〉 vertue of 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 divertiâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 and of their 〈◊〉 〈◊〉 〈◊〉 p. 57. Chap. 9. Of the affection of Love of Love naturall of generall Communion of Love rationall the object and generall cause thereof p. 74. Chap. 10. Of the rule of true Love the Love of God and our selves similitude to these the cause of Love in other things of Love of Concupâ—…ence how love begetteth Love and how prâ—…sence with and absence from the Object doth upon different reflects exercise and encrease Love p. 81. Chap. 11. Of the effects of Love union to the Object stay and immoration of the minde upon it rest in it zealâ—… strength and tendâ—…rnesse towards it condescention unto it liqueâ—…ion and languishing for it p. 98. Chap. 12. Of the Passion of â—…atred the fundamentall cause or object thereof evill How farre forth evils willed by God may be declined by men of Gods seâ—…t and revealed will p. 111. Chap. 13. Of the other causes of Hatred secret Antipathy Difficulty of procuring a Good commanded 〈◊〉 base sears disparity of Desires a fixed jealous 〈◊〉 p. 119. Chap. 14. Of the Quality and Quantity of Hatred and how 〈◊〉 either respects it is to be regulated p. 131. Chap. 15. Of the 〈◊〉 and evill Effects of Hatred 〈◊〉 〈◊〉 Wisedome to profit by that wee hate wâ—…th Confidence Victory Reformation Hatred in generall against the whole kinde cunning â—…ss 〈◊〉 cruelty running â—…ver to persons Innocent vielating Religion Envy Rejoyâ—…ing at evill Creeked suspition contempt contumely p. 137. Chap. 16. Of the affection of Desire what it is The severall kindes of it naturall rationall spirituall intemperate unnaturall morbid Desires The Object of theâ—… good pleasant as possible as absent either in whole or in degrees of perfection or continuance The most generall internall cause vacuity indigence other causes admiration greatnesse of minde curio sity p. 161. Chap.
reduce the Thoughts which by reason of their quicknesse and volubilitie and withall their continuall interchanges and successions are the most numberlesse operations of the Soule of man where by Thoughts I understand those springings and glances of the heart grounded on the sudden representation of sundry different objects for when the Mind begins once to be fixt and standing I call that rather Meditation than Thought This multiplicitie of Thoughts is grounded first upon the abundance of their Objects and next upon the quicknesse and activitie of Apprehension that is the matter this the forme of those Thoughts which I now speake of The abundance of Objects is seene in this that it includes all the varieties of species belonging to other faculties as that knowledge which the Schooles call Philosophia prima doth within its owne limits draw in in some sort all the severall Objects of particular Sciences There are Thoughts belonging unto the Will flying and pursuing Thoughts Wishings and Loathings and there are Thoughts belonging to the Vnderstanding assenting and dissenting Thoughts Beleefe and dis-opinion There are Thoughts likewise proceeding from Anger firie and revengefull Thoughts from Envie knowing and repining Thoughts from Ioy sweet and refreshing Thoughts from Conscience comforting and affrightfull Thoughts and so in all other faculties And for the quicknesse of Working the motions of the Thoughts shew it in the concuâ—…rence of these two things suddennesse of journey and vastnesse of way while like Lightning they are able to reach from one end of Heaven unto another and in one light and imperceptible excursion leave almost no part of the Vniverse untravelled Now of these two grounds of multiplicitie in Thoughts the former namely the abundance of Objects is ab extrinsecâ—… and dispersed over things though they are not otherwise the Objects of Thought than as the Mind reflecteth on the Phanâ—…asmata or images of them in this facultie but the latter which is the quicknesse of Apprehension though it may seeme to be the most peculiar worke of Reason yet the Imagination hath indeed the greatest interest in it For though the Act of Apprehending be the proper worke of the Vnderstanding yet the forme and qualitie of that Act which properly makes it a Thought in that strict sense wherein here I take it namely the lightnesse volubilitie and suddennesse thereof proceeds from the immediate restlesnesse of the Imagination as is plaine by the continuall varietie of Dreames and other Fancies wherein the Facultie is the principall worker The next thing is the Latitude of Imagination in framing of Objects wherein it hath a propertie of boldnesse beyond other faculties For Reason and all other powers have their fixed and determined limits in Nature and therefore they alwayes frame themselves to the truth of things yeelding assent to nothing but what they finde But the Imagination is a Facultie boundlesse and impatient of any imposed limits save those which it selfe maketh And hence it is that in matter of perswasion and insinuation Poetrie Mythologie and Eloquence the Arts of rationall Fancie have ever as was observ'd beene more forcible than those which have been rigorously grounded on Nature and Reason it being as Scaliger observes the naturall infinitenesse of mans Soule Aspernari câ—…rtorum sinium praescriptionem to disdaine any bounds and confines in her operations Now the libertie of the Imagination in this particular is three-sold Creation as I may so speake and nâ—…w making of Objects Composition or new mixing them and Translation or new placing them unto some of which three will be reduced all Poeticall Fictions fabulous Transmutations high Metaphors and Rhetoricall Allegories things of excellent use and ornament in speech Now for the Corruptions and Diseases of this Facultie I conceive the principall to be these three Error Levitie and dull fixednesse The Error of the Imagination may be taken both actively and passively the Error which it produceth and the Error which it suffereth That the Fancie is fruitfull in producing Error is as manifest as it is difficult to shew the manner how it doth it Hence those strange and yet strong delusions whereby the Mind of melancholy men in whom this Facultie hath the most deepe and piercing operation have beene peremptorily possessed Hence those vanishing and shâ—…dowie Assurances Hopes Feares Ioyes Visions which the Dreames of men the immediate issues of this Facultie doe produce Hence those gastly Apparitions dreadfull Sounds blacke Thoughts Tremblings and Horrors which the strong working of Imagination doth present unto or produce in men disquieted either with the uglinesse of their Sinnes or heavinesse of their Natures making them to feare where no feare is which whether it be done by affecting onely the Fancie or by the impression of such formes and shapes upon the Spirits which goe unto the outward senses as may thereby affect them with the same Images not by reception from without but by impression and transfusion from within it is manifest not onely by various relations but by continuall experience what strong and strange effects those distempers have produced Neither are wee to conceive this impossible when we see as admirable effects in another kind wrought by the same facultie and as is probable by the same meanes I meane the impression oâ—… likelinesse of an Infant in the Wombe unto the Parents or some other who shall worke a stronger conceit in the Fancie Or if this be not ascribed unto the working of this power but rather to a secret reall vertue intrinsecall unto the Seed of the Parents as many doe affirme yet that other effect of stamping on the Body the Images and Colours of some things which had made any strong and violent immutation on the Fancie must needs be hereunto ascribed As wee see commeth often to passe in the longing of Women and in her who having the picture of an Ethioplan in her Chamber brought forth a black Child and in the course which Iacob tooke 〈◊〉 putting speckled Rods before the Cattell when they were to conceive that the sancie of them might make their Lambes to be ring-straked and speckled The Errors which are in the Fancie are usually of the same nature with those that are wrought by it Such was the Error of that man which would not be perswaded but that he had on his head a great paire of Hornes and for that reason would not moove sorth nor uncover his face to any And the causes of these Errors are by Francis Mirandula ascribed first to the varietie of tempers in the Body with the predominancie of those humours which give complexion thereunto secondly to the imposture of the Senses thirdly to the government of the Will though that as is granted hath least power over this Facultie and lastly to the ministry of evill Angels who can easily cast into the Fancie strange and false species with such subtletie as shall easily gaine them plausible credit and admittance And of this we finde an expresse example
his mercy he is not delighted in the ruine neither doth hee find pleasure or harmony in the groanes of any thing which himselfe created But hee is said to will those Evills as good and just for the manifestation of his glorious Power over all the Creatures and of his glorious Iustice on those who are voluntarily fallen from him But now because it is left onely to the Wisedome of God himselfe to know and ordaine the best meanes for glorifying of himselfe in and by his creatures we are not here hence to assume any warrant for willing evill unto our selves or others but then onely when the honour of the Creator is therein advanced And so the Apostle did conditionally wish evill unto himselfe if thereby the glory of Gods mercy towards his Countrey-men the Iewes might be the more advanced Secondly it is no good Argument God willeth the inflicting of such an evill therefore it is unlawfull for my will to decline it for first the Will of God whereby hee determineth to worke this or that evill on particular Subjects is a part of his secret Counsell Now the Revealed and not the Hidden Will of God is the rule of our Wills and Actions whence it commeth to passe that it is made a part of our necessary obedience unto God in our wishes or aversations to goe a crosse way to his unrevealed purpose Peradventure in my sicke bed it is the purpose of God to cast my body into the earth from whence it was taken yet for me herein to second the Will of God by an execution thereof upon my selfe or by a neglect of those Ordinary meanes of recovery which hee affords were to despise his mercy that I might fulfill his Will Peradventure in my flight a sword will overtake mee yet I have the warrant of my Saviours example and precept to turne my backe rather than my conscience in persecution alwaies reserved that though I will that which God willeth yet my will bee ever subordinated unto his Wee owe submission to the will of Gods purpose and Counsell and wee owe conformity to the will of his Precept and Command we must submit to the will whereby God is pleased to worke himselfe and wee must conforme to the will whereby hee is pleased to command us to worke And therefore Secondly though the Will of God were in this case knowne yet is not our will constrained to a necessary inclination though it bee to an humble submission and patience in bearing that which the Wisedome and purpose of God hath made inevitable for as the promises and decrees of Good things from God doe not warrant our slacknesse in neglecting or our profanenesse in turning from them so neither doth the certainty and unavoidablenesse of a future evill as death intended upon us by God put any necessity on our nature to deny it selfe or to love its owne distresses Of which that we may be the more sure wee may observe it in him who as hee was wholly like us in nature and therefore had the same naturall inclinations and aversations with us so was hee of the same infinite essence with his Father and therefore did will the same things with him yet even in him we may observe in regard of that which the Scripture saith was by the hand and Counsell of God before determined a seeming Reluctancy and withdrawing from the Divine Decree He knew it was not his Fathers Will and yet Father if thou bee willing lâ—…t this cup passe from me he was not ignorant that he was to suffer and that there was an Oporteâ—… a necessity upon it and yet a second and a third time againe Father if it be possible let this Cup passe from me Consider it as the Destruction of his Temple and Anguish of nature which hee could not being in all things like unto us but love and then Transeat Let it passe but consider it as the necessary meanes of procuring pretious blessings for mankind and of fulfilling the eternall Decree of his Fathers Love and then Not as I but as thou wilt The same may be applied in any manner of humane evills notwithstanding we are with an armed patience to sustaine them or with an obedient submission unto Divine pleasure to wait for them yet in regard of that pressure of nature which they bring with them on which the God of Nature hath imprinted a naturall desire of its owne quiet and integrity so farre forth all Evill not onely may but must bee Hated by every Regular will upon paine of violating the Law of its Creation And indeed in all this there is not any deviation from the Will of God intending that which we abhorre for as it stands not with the nature of man to hate himselfe or any good thing of his owne making so neither doth it stand with the goodnesse of God to hate his Creature or to delight barely in the misery or afflictions thereof but onely in that end of manifesting his glory and righteousnesse whereunto hee in the dispensation of his Wisdome and Iustice hath wonderfully directed them And therefore as to murmure at the Wisedome of God in thus ordering evills unto a good end were a presumptuous repining so on the other side not to entertaine those naturall desires of a straightned mind after deliverance from those evills were to be in Solomons phrase too Righteous and out of a purpose to answere the ends of Gods Wisedome to crosse the Law of his Creation So then it is evident that the Object and fundamentall cause of Hatred is all and onely Evill which however in respect of the Existence of it it bee in some cases Good for as it is in the power of God to educe out of confusion order light out of darkenesse his owne honour out of mans shame so is it his providence likewise to turne unto the great good of many men those things which in themselves doe onely hurt them Yet I say this notwithstanding as it worketh the deformity and disquiet of nature it is against the created law and in-bred love which each thing beareth to its owne perfection and therefore cannot but be necessarily hated As on the other side those ordinary and commong goods which we call in respect of God blessings as health peace prosperity good successe and the like notwithstanding they commonly prove unto men unfurnished with those habits of wisedome and sobriety whereby they should bee moderated occasions of much evill and dangers so that their Table is become their snare as the experience of those latter Romane Ages proveth wherein their victories over men hath made them in luxury and vilenesse so prodigious as if they meant to attempt warre with God Notwithstanding I say all this yet for as much as these things are such as doe quiet satisfie and beare convenience unto mans nature they are therefore justly with thankefulnesse by our selves received and out of love desired unto our friends I now proceed from the object or Generall
of Light But of all these former objects of mans Delight because they are amongst Salomons Catalogue of things under the Sunne none are here without vexation and vanities For to let passe the lightning of an idle mirth which indeed is madnesse and not Ioy. For Seneca telleth us that true Ioy is a serious and severe thing and not to meddle with riches and other secular Delights which have wings to fly from us and thornes to prick us even that highest naturall Delight of the Mind Knowledge and the heavenly eloquence of the Tongues of Angels which a man would think were above the Sunne and therfore not obnoxious to Salomons vanity would be in man without the right corrective thereof but a tinkling noise yeelding rather a windy Pleasure than a true Delight The properties whereof is not to puffe up but to replenish And therefore it is the prayer of Saint Paul The God of Peace fill you with all Ioy. True heavenly Ioy is a filling a satiating Ioy a Ioy unspeakeable with Saint Peter a Peace past understanding with Saint Paul Nor doth this property of overflowing and swallowing the Mind add any degrees of offence or anxiety therunto for it is not the weaknesse of the soule as it is of the body to receive hurt from the excellency of that which it delighteth in nor doth the mind desire to subdue or conquer but onely to be united with its object And here the onely corruption of our Delight is the deficiency and imperfections of it For though this blessed Light leaves not any man in the shadow of death yet it takes him not quite out of the shadow of sinne by the darknesse wherof hee is without much of that lustre and glory which he shall then have when the righteous shal shine like the Sunne in the Firmament Yet at the least our endeavours must be that though our Ioyes cannot be here a Replâ—…nishing Ioy yet it may be an Operative Ioy and so worke out the measure of its own fullnesse I have done with the severall Objects of mans delight Corporall Morall Intellectuall and Divine CHAP. XX. Of the Causes of Ioy. The union of the Object to the Faculty by Contemplation Hope Fruition Changes by accident a cause of Delight I Now proceed to speak of the more particular causes and effects of this Passion Touching the former not to meddle with those which are unnaturall belluine and morbid which the Philosopher hath given some instances of The generall cause is the naturall goodnesse of the Object and the particulars under that Any thing which hath a power to unite and make present the Object with the Faculty And that is done to speake onely of intellectuall Powers three manner of wayes by Contemplation by Confidence and by Fruition by thinking of it in the Minde by expecting of it in the Heart and by enjoying it in the whole Man Contemplation addes unto the Soule a double Delight First from it's owne property it being the proper and naturall agitation of mans minde insomuch that those things which wee abhorre to know experimentally our curlous and contemplative nature desires to know speculatively And therefore the Devils first temptation was drawne from the knowledge as well of evill as good for he knew that the minde of Man would receive content in the understanding of that which in it's owne nature had no perfection in it But then secondly in the Object of true Delight Contemplation ministreth a farther Ioy in that it doth in some sort pre-unite our Soules and our Blessednesse together and this is partly the reason why Aristotle so much advanceth his Contemplative before his practique Felicity For though this in regard of it's immediate reference unto Communion be of a more spreading and diffusive Nature yet certainly in that sweetnesse of content that serenity of Soule that exaltation of thoughts which we receive from those noble motions of the higher Mind the other doth farre in pleasure and satisfaction surpasse all active happinesse And hence we see in the parts of Mans Body those which are if I may so speake more contemplative have precedence to those that are more practique The parts of Vision are before the parts of Action the right eye is preferred before the right hand Thus we may observe in God himselfe notwithstanding in him there can bee neither accession nor intermission of Delight yet by way of expression to us ward he did not in the creation of the World so much ioy in his fiat as in his vidit not so much when he gave his creatures their Nature as when he saw their Goodnesse Nature being the Object of Power but Goodnes the Object of Delight and therefore the day of his rest was more holy than the dayes of his working that being appointed for the Contemplation as these were for the production of his creatures And as Contemplation by way of Prescience when it looketh forward on good things hoped So also by way of Memory when it looketh backward and receiveth evill things escaped doth minister matter of renewed Ioy. No Man looketh on the Sea with more comfort than he who hath escaped a shipwracke And therefore when Israell saw the Egyptians dead on the Sea shore the fear of whom had so much affrighted them before they then sang a Song of Triumph Past troubles doe season and as it were ballace present Comforts as the Snow in Winter increaseth the beauty of the Spring But in this particular of Contemplation notwithstanding the excellency of it there may be Corruption in the Excesse For in those matters of Delight except they be such as are disproportioned to our corrupt Nature I meane divine things wee seldome erre in the other extreme And that is when wee doe not divide our selves between our parts and let every one execute his proper function so to attend upon meere mentall notions as to neglect the practicall part of our Life and withdraw our selves from the fellowship and regard of humane society is as wicked in Religion as it would be in Nature monstrous to see a fire burne without light or shine without heate aberrations from the supreme Law being in divine things impious as they are in naturall prodigious And therefore that vowed sequestration and voluntary banishment of Hermits and Votaries from humane society under pretence of devoting themselves to Contemplation and a fore-enjoying of the Light of God is towards him as unâ—… pleasing as it is in it selfe uncomfortable for their very patterne which they pretend in such cases to imitate was not only a burning lamp by the heate of his owne Contemplations but a shining lamp too by the diffusing of his owne Comforts to the refreshing of others A second cause of Delight is the sure Confidence of the Mind Whereby upon strong and unâ—…ring grounds it waiteth for the accomplishment of it's desires so that what ever doth incourage our Hope doth therewithall strengthen and inlarge our Delight
rest The Peace which comes from a living Hope must have these two properties in it tranquillity and serennity otherwise it is but like the rest of mare mortuum whose unmovablenesse is not Nature but a curse CHAP. XXIV Of the causes of Hope Want and Weakenesse together Experience and Knowledge In what sence Ignorance may be said to strengthen and Knowledge to weaken Hope Examples quicken more than Precept Provision of Ayds the uncertainty of outward means to establish Hope Goodnesse of Nature Faith and Credulity wise Confidence THe next things to be confidered are the causes of this Passion the first impulsive cause of Hope is our Want our Weakenesse put together the one driving us ad Bonum to the Object the other ad Auxilium to the Aid and wheresoever there is Indigence there is Impotence likewise Now in what man soever we finde these two unsupplyed there is the root and fundamentall ground of Hope notwithstanding for the defects of other conditions the creature may be carried to the quite opposite Passion out of an apprehension of an inevitable subjection unto evill and utter banishment from the fountaine of good So then of those three estates of man the estate of Fruition which is their Sabbath and rest the estate of Travell which is the day of worke and the estate of damnation which is the night of despaire In the first we have the accomplishment in the third the finall overthrow in the second the exercise of our Hopes because in that alone our Indigence may by Gods fulnesse be filled and our Impotence by his Will and Power supplyed In which respect all men have roome for Hope to enjoy God their last Good though not a hope of Confidence assurance and Expectation which is peculiar only unto the godly who alone have a present interest in his promises yet such a generall Hope as may well suffice to sâ—…op the mouth of any temptation whereby we are solicited to undervalue the Power or to conclude the unwillingnesse of God to help us The next cause of Hope is Experience and knowledge both in the nature of the thing hoped for and of the means conducing to the attain ment thereof For notwithstanding it may often fall out that ignorance of things and the not tryall of our strength or others opposition or of the difficulties of the Object may with hot and eager minds worke presumptions of successe and an empty and ungrounded Hope which is the reason why young men and drunken men are both observed by Aristotle to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of strong Hopes being naturally or by distemper bold and opinionative even as on the other side strength and acutenesse of understanding because it sees so farre into the Object workes often diffidence slownesse and irresolution in our Hopes as Pliny out of Thucydides observes and the Philosopher likewise of old mâ—…n that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men slow in thâ—…ir Hopes because of great experience yet for all this if we do observe it both the former of these proceeds from some opinion of knowledg as the later doth from some opinion of ignorance For of drunken men and those whom in the same place he compares unto them Aristotle saith they are therefore confident quia seputant superiores because they beleeve much in their owne strength And of young men hee faith in the same place of his Rhetoricks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are peremptory in the opinion of their owne knowledge whereas on the other side as a â—…ame man placed upon some high Tower can overview with his eye more ground than hee hath hope to overrun with his feet in a whole day so men that have attained unto some good pitch of knowledge are withall not insensible of their own weaknes out of the vastnes of distance which they discover between themselves and their end doe easily frame unto themselves as narrow Hopes as they doe large desires but then thiâ—… proceeds not from that knowledge which we have properly but only as it serves to discover unto us how much knowledge we want So then properly knowledge and experience is the cause of Hope experience I say either of the conquerablenesse of the Object by our owne means or of the sufficiency of the Power and readinesse of the Will of him from whom wee expect further assistance For aâ—… there is lesse casualty and by consequence more presumption to be had of an event of art thâ—…n of fortune the one proceeding from a gouern'd the other from a blind and contingent cause so consequently there is greater hope confidence to be given to the successe of an enterprise grounded on experience than of one ignorantly and rashly adventured on Experience 〈◊〉 as the Philosopher observeth the Root of Art 〈◊〉 unexperience 〈◊〉 of sort 〈◊〉 Now this Experience may be such either as our selves have had or such as we have observed other 〈◊〉 to have 〈◊〉 which we have from our selves is the most forcible to 〈◊〉 this affection because every man is the best 〈◊〉 of his owne abilities And it is that which 〈◊〉 forth influence and force into all our actions nothing could more assure the hopes of David in his encounter with Gâ—…liah than an experience formerly had against creatures every way as formidable a Lyon and a Beare wherein notwithstanding they were the sheep of Iesse and not of God that were endangered Thus the eye of Faith and Hope looketh both backward upon the memory of actions past and forward with courage and resolution on second enterprises For though in some cases it be requisite with Saint Paul to forget that which is past when the remembrance of it may be an occasion of sloath wearinesse and distrust yet there may a happy use be made of a seasonable memory in matters of difficulty wherein haply our former successefull resolutions and patience may upbraid our present fears and sharpen our languishing and sluggish Hopes O passi graviora was the best Argument which hee could have used to put his fellowes in confidence of that which hee added Dabit Deâ—… his quoqueâ—…inem Since other greater griefes you have found ease Doubt not but God will put an end to these And in that great battell between Scipio and Hannibal ad aâ—…nem Ticinam though the victory by reason of the excellency of the Generall fell to the adverse part yet the Romane Generall could not have used a more effectuall perswasion unto Hope than when hee told his souldiers that they were to enter on a warre with those men who were as much their slaves as their enemies as being such whom they had formerly themselves overcome Cum ijs est vobis pugnandum quos priore bellâ—… terrâ marique vicistis You are to joyne battell with those whom in the former warre you conquered both by Land and Sea A strong inducement though that in such a case the feare of a second overthrow would more
times strength takes off the yoake of Obedience not only in the civill government of men but in the naturall government of creatures by men to whom by the law of Creation they were all made subject yet the strength of many of them hath taught them to ferget their originall Subjection and in stead of Fearing to terrifie man their lord and when ever we tame any of them and reduce them to their first condition this is not so much an act of our Dominion wherby we awe them as of our Reason whereby we deceive them and we are beholding more therein to the working of our Wit than to the prerogative of our Nature and usually every thing which hath knowledg enough to measure its owne abilities the more it hath of Strength the lesse it hath of Feare that which Solomon makes the strongest the Apostle makes the fittest to expell Peare to wit Love So likewise on the other side Immunity from Subjection in the midst of Weaknesse removes Feare Of this we may give an instance in guilty persons who notwithstanding their Weaknesse yet when once by the priviledge of their Sanctuary or mercy of their Iudge they are freed from the obligation of the Law though not from the Offence their former Feares doe presently turne into Ioy and Gratulations and that is the reason why Good men have such Boldnesse Confidence and Courage that they can bid defiance unto Death because though they be not quite delivered from the Corruption yet they are from the Curse and Condemnation of Sinne though by reason of their Weaknesse they are not delivered from the mouth yet they are from the teeth and stings of Death though not from the Earth of the Grave yet from the Hell of the Grave though not from Sinne yeâ—… from the Strength and Malediction of Sinne the Law ouâ—… Adversary must be strong as well as our selves weake if he looke for Feare The Corruption then of this Passion as it depenâ—…eth upon these Causes is when it ariseth out of too base a conceit of our owne or too high of anothers strength the one proceeding from an errour of Humility in undervaluing our selves the other from an errour of Iudgement or Suspition in mistaking of others There are some men who as the Orâ—…our speaks of despairing Wits De 〈◊〉 〈◊〉 â—…rentur who are too unthankfull unto Nature in a slâ—…ight esteeme of the abilities shee â—…ath given them and deserve that Weakenesse which they unjustly complaine of The sight of whose Iudgment is not unlike that of Perspective Glasses the two ends whereof have a double representation the one fuller and neerer the truth the other smaller and at a farre greater distance So it is with men of this temper they looke on themselves and others with a double prejudice on themselves with a Distrusting and Despairing Iudgement which presents every thing remote and small on Others with on Overvaluing and Admiring Iudgement which contrariwise presents all perfections too perfect And by this means between a selfe-dislike and a too high estimation of others truth ever fals to the ground and for revenge of her selfe leaves the party thus 〈◊〉 〈◊〉 Timorous For as Errour hath a property to produce and nourish any Passion according to the nature of the subject matter which it is conversant about so principally this present Passion because Errour it selfe is a kinde of Formido Intellectus a Feare of the Vnderstanding and it is no great wonder for one Feare to beget another And therefore when Christ would take away the Feare of his Disciples he first removes their prejudice Feare not those that can kill the Body onely and can doe no more Where the overflowing of their Feares seemes to have been grounded on the overiudging of an adverse power Thus much for the Root and Essentiall cause of Feare these which follow are more casuall and upon occasion Whereof the first may be the Suddennesse of aâ—… Evill when it ceiseth upon as it were in the Dark for all Darknesse is comfortlesse and therefore the last terrible Iudgement is described unto us by the Blacknesse and Vnexpectednesse of it by the Darknesse of Night and the Suddennesse of Lightning All Vnacquaintaince then and Igno rance of an approaching Evill must needs worke Amazement and Terrour as contrarily a foresight theâ—… of worketh Patience to undergoe and Boldnesse to encounter it as Tacitus speaks of Caecina Ambiguarum rerum sciens eoque intrepidus that hee was acquainted with difficulties and therefore not fearfull of them And there is good reason for this because in a sudden daunt and onset of an unexpected evill the spirits which were before orderly carried by their severall due motions unto their naturall works are upon this strange appearance and instant Oppression of danger so disordered mixed and stiâ—…lled that there is no power left either in the Soule for Counsell or in the Body for Execution For as it is in the warres of men so of Passions those are more terrible which are by way of Invasion then of Battell which set upon men unarmed and uncomposed then those which find them prepared for resistance and so the Poet describes a lamentable overthrow by the Suddennes of the one side and the Ignorance of the other Invadunt urbeâ—… somno vinâ—…que sepultam They do invade a City all at rest Which ryot had with sleep and Wine opprest And this is one reason why men inclinable to this Passion are commonly more fearfull in the Night than at other times because then the Imagination is presenting of Objects not formerly thought on when the spirits which should strengthen are more retyred and Reason lesse guarded And yet there are Evils too which on the other side more affright with their long expectation and traine than if they were more contracted and speedy Somâ—… set upon us by sleath affrighting us like lightning with a sudden blaze others with a train and pomp like a Comet which is ushered in with a streame of fire and like Thunder which hurts not only with its danger but with its noise and therefore Aristotle reckoneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the signes of an approaching evill amongst the Objects of Feare Another cause of Feare may be the Neernesse of an Evill when we perceive it to be within the reach of us and now ready to set upon us For aâ—… it is with Objects of Sence in a distance of place so it is with the Objects of Passion in a Distance of Time Remotion in either the greater it is the lesse present it makes the Object and by consequence the weaker is the impression there-from upon the faculty and this reason Aristotle gives why Death which else where he makes the most terrible evill unto Nature doth not yet with the conceit thereof by reason that it is apprehended at an indefinite and remote distance worke such terrour and amazement nor so stiffe Reason and the Spirits as Objects farre lesse in themselves injurious
to suppresse and dissemble Both which were true in Scaurâ—…s one of the Senatours who adventuring to collect Tiberius his willingnesse of accepting the Empire in that he did not sorbid by his Tribunitiall Authority the relation thereof by the Consuls did thereby procure his utter and jmplacable hatred But of all Contempts the last of the three is greatest that I meane which immediately violates our Reputation and Good name because it is a derivative and spreading injury not only dishonouring a man in private and reserved opinion but in the eyes and Eares of the World nor only making him odious in his life but in his memory As there is in a man a double Desire the one of Perfecting the other of Perpetuating himselfe which two answer to that double honour of our creation which we lost in our first Father the honour of Integrity in Goodnesse and the honour of Immunity from Corruption So there may bee from the violation of these sundry degrees of Anger or any other burthensome Passion wrought in us But when in injury we find them both assaulted and not only our parts and persons which belong to our perfection privily undervalued but our name and memory which belong to our prepreservation tainted likewise we cannot but be so much the more insenced by how much perpetuity accumelates either to weaknes or perfection But of this Fundamentall cause of anger enough CHAP. XXXI Of other Causes of Anger first in regard of him that suffers wrong Excellency Weaknesse strong Desires Suspition Next in regard of him who doth it Basenesse Impudence Neerenesse Freedome of Speech Contention Ability The Effects of Anger the Immutation of the Body impulsion of Reason Expedition Precipitance Rules for the moderating of this Passion THose which follow are more Accidentall whereof some may be considered ex parte Patientis on the part of him that suffers and some ex parte Inferentis Injuriam on the part of him that doth the Injury Touching the patient or subject of an Injury there are three Qualifications which may make him more inclinable to Anger upon supposition of the Fundamentall Cause Contempt and the first of these is Excellency whether Inward from Nature or Accidentall from Fortune For hereby men are made more jealous of their Credit and impatient of Abuse as well perceiving that all Injury implies some degree both of Impotency in the Patient and of Excellency at least conceited in the Agent As Aristotle speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Injurious men are commonly highly conceited of their owne Excellency which cannot well stand with the height and distance of that minde which is possessed with his owne good opinion and this cause the Poet intimates in those words Manet altâ mente repôstum Iudicium Paridis Spretaeque injuria formae A deep and lasting Discontent is bred To see their Beauties undervalued By a weake wanton Iudgement It wrought a deep Indignation in the Minds of Power and Wisedome to see a weake and wanton Iudgement give Beauty the precedence in their Emulation Which undervaluing of worth how much it is able to possesse a man with Griefe and Fury the one example of Achitophel alone may discover who upon the rejection of his counsell when he was too low to revenge himselfe on Absalon executed his Anger on his owne necke The second Qualification of the subject is Weaknesse and Deâ—…ect when the mind finds it selfe assaulted in those things wherein it is most of all Deficient which Aristotle hath observed when he tels us that Sicke men Poore men and Lovers are commonly most subject to this Passion It being as great a paine and a greater contempt to â—…ub and provoke an old wound than to make a new That injury which proceeds against men of high and eminent quality cannot possibly pierce so deep as that which is exercised upon open and naked weaknesse because the former proceeds only from strife and emulation but the other from insultation and pride the one is only a disesteem but the other a contumely and exprobation the one is a conflict of judgements but the other a conflict of passions and therefore likely to be the greater For a neglect of worth and good parts unlesse as sometimes it falleth out it proceeds from Basenesse and Ignorance is an injury from Worth also but a Neglect and despising men already downe is an injury from stomacke and height of mind wherein the party offended cannot labour so much to cleere it selfe from the Imputation as to revenge it selfe for it Another reason why Weaknesse the better disposeth a man to Anger may be because such men are most Tender to feele an injury most Suspitious to feare it and most Interpreting to over-judge it All which being circumstances of aggravation to increase a wrong are likewise good means to adde degrees and heat unto our Passion Lastly to give a reason of both these two former causes together it may be a Disappointment and Frustrating of Expectation For men of eminency and worth expect rather Approbation and Imitation than Contempt And men weake and defective expect Compassion to cover and not Pride to mocke and so double their wounds and both these are in some sort debts of Nature it being the Law of Reason to honour Merit as it is the Law of Mercy to cover Nakednesse and for both I am sure it is the Law of Charity as not to vaunt or be puffed up in our selves so neither to rejoyce or thinke evill of another and we may well conceive Anger will be strong when it thinks it selfe lawfull Vnto this particular of Weaknesse wee may also reduce that which the Grammatian hath observed on Virgil Plus Irarum advenit cum in manus non potest venire cui irascimur Anger is increased when it cannot reach the thing with which it is angry And therefore the chaining up of Woolves and Mastives enrageth them because it restraineth them which the Poet hath excellently described Ac veluti pleno Lupus iusidiatis evili Cum fremit ad caulos ventos perpessus imbres Nocte super media tuti sub matribus agni Balatum exercent Ille asper improbus irâ Savit in absentes collecta fatig at edendi Ex longo rabies siccae sanguine fauces Haud aliter Rutilo muros castra tuenti Ignescunt Ira durus dolor ossibus ardet As a fierce woolfe with winds storms midnight whet When in close solds the secure lambs do bleat Barks at his absent prey with the more Ire When rag'd and deceiv'd Hunger doth him tyre So Rutilus seeing his foes all safe Doth vex and boyle with the more burning chase For it is a great torment to an Enemy when he can finde no in-let nor advantage against him whom he hates Another cause of Anger may be strong Desires For alwaies vaster and more exact our desires are it is so much the harder for them to be pleased or
satisfied And therefore as the Philosopher notes Luxurious men are usually transported with Anger because men love not to be stopped in their pleasures and hence as Plutarch observes men are usually most angry there where their desires are most conversant as a Country-man with his Bayliffe or an Epicure with his Cooke or a Lover with his Corrivall because all these crosse men in that which they most love Now strength when it is opposed is collected and gathered into the more excesse as we see in Winds or Rivers when they meet with any thing which crosseth their full passage The last Qualification of the Subject whereby he is made more Inclinable to this Passion is a suspitious apprehensive and interpreting fancy ready to pick out injury where it cannot be justly found and that its Anger may be imployed to frame occasions unto it selfe And therefore t is wise advise of Seneca Non vis esse Iracundus ne sis Curiosus He which is too wise in his judgement on other mens Errours will be easily too foolish in the nourishing of his owne Passion and it s commonly seen in matters of censure and suspition the more sight and reason goes out the lesse useth to abide within Now is it hard for a man if he be peremptorily possessed with this opinion yet he is a common subject of others contempt to find out either in defects of Nature or rudenes of custome habit education temper humour or the like some probable ground or other for exception which yet when it is further inquired into will prove rather strangenesse than injury And this is generally a Corruption of Anger First because it is hereby oftentimes unjust either in fastning it selfe there where it was justly neglected for we may ever observe that Suspition proceeds from Guilt and none are more jealous of being neglected than those that deserve it as it is observed of some reproachfull speeches which a Senatour was accused to have uttered against the honour of Tiberius Quia ver a erant dicta credebantur His suspitious mind was persuaded that they had been spoken because hee was conscious that they had been acted and therefore as was before noted it was the custome under such men to avoid all manner of Curiosities and search into things done by them which might easily be subject unto sinister judgement and rather to affect Ignorance with Security than to be ruined with wisedome And next it is corrupt because it is rash and hasly being led by a halfe judgement the worst guide to a headlong and blind Passion The next degree of causes is of those which qualifie the Agent or him that worketh the injury and there may be amongst many other which cannot be reckoned these generall ones First Basenesse which works a double cause of Anger One for an injury of Omission in neglecting those respects which are required in men of meane and inferiour ranke towards their superiours Another for a positive enquiry in the evill exercised against them And many times the former alone is a cause of Anger without the later For this distance of persons doth quite alter the nature of our Actions insomuch that those demeanors which are commendable and plausible toward our equals are rude and irreverend toward those that are above us and this is that which makes the wrath of God in the Scripture to bee set out so terrible unto us because of the infinite distance between the Vnmeasurable Glory of the Maker of the World and the basenesse of sinners and therefore the comparison which useth to bee made for the defence of Veniall sinnes that it is altogether unlikely that God infinitely more merciful than men should yet be offended at that which a mans neighbour would pardon him for as a foolish angry word or the stealing of a Farthing or the like is without reason because between man and man there is a Community both in nature and weaknesse and therefore Haâ—…c veniam petimuâ—…que damusque vicissim Because we both our Errours have We pardon give and pardon crave But it is an Argument of infinite Insolence in a vile Creature for feeding it own Corruption and selfe-love in a matter of no value to neglect one command of him who by another is able to command him into Hell or into nothing The next Quality in the Injurer which may raise this Passion is Impudence either in words or carriage And the reasons hereof may be First because as Aristotle observes all Impudence is joyned with some Contempt which is the Fundamentall and Essentiall Cause of Anger Secondly because all Impudence is bold stiffe and contentious which are all incitements to this Passion For as Shame being a Degree of Feare works an acknowledgement of our owne weaknesse and therefore a submission to the power wee have provoked which as Aristotle observes procureth from beasts themselves lenity and mercy So Impudence in all other things being contrary to it must likewise produce a contrary Effect Thirdly those things which we Impudently do we do willingly likewise And therefore wee shall observe in the Scripture how reigning sins that is those which are done with greedineâ—…se of the appetite and full consent of the will are set forth by the names of Stubbornnesse Rebellion whorish Fore-head Brasse and Yron Now nothing doth more aggravate a wrong then this that it proceeded from the will of man And the reasons are First because a mans Power is in his Will but Passions and other blind Agents when they work ungoverned are our Imperfections and not our Power and therefore the easier borne withall Secondly to a Plenary Spontaneous Action such as I take most of Impudence to be there are required Antecedenter Deliberation Approbation and Assent and Consequenter Resolution Perseverance and Constancy All which as they take away the two principall conditions required unto Lenity Consession and Repentance so likewise doe they adde much to the weight of an injury because an actition which is thus exercised is a worke of the whole Man and imployes a perfect consent thereunto so a perfect and compleat en mity toward the person offendeth thereby Wheras others are but the wrongs of some part such as are of those of the wil led by an ignorant or those of Passion led by a traduced Vnderstanding and they too not of a part regular but of an Vnjointed and Paralyticke part which followes not the motion of a stayed reason and therefore as they proceed from more disorder in our selves so doe they worke lesse in the party offended Another thing which may raise and nourish this Passion is any degree of neer Relation between the parties whether it be Naturall by Consanguinity or Morall by Society Liberality or any other friendship For as it is prodigious in the Body Naturall to see one member wrong and provoke another so in Vnions Civill or Morall it is strangely offensive to make a divulsion Therefore we are more angry for the neglect
Opinion 2. To have Being by Traduction is when the soule of the Child is derived from the soule of the Parent by the meanes of Seed but the Seed of the Parent cannot reach the Generation of the soule both because the one is a Corporeall the other a Spirituall substance uncapable of Augmentation or Detriment Now that which is spirituall cannot be produced out of that which is corporeall neither can any Seed be discinded or issue out from the soule being substantia simâ—…lex impartibilis a substance simple and indivisible 3. That which is separable from the body and can subsist and work without it doth not depend in its Being or making upon it for if by the Generation of the Body the soule be generated by the corruption of the Body it would be corrupted for every thing that is generable is corruptible But the Soule can subsist and work without the Body therefore it doth not from corporeall generation derive its Being 4. If the Soule be seminally traduced it must he either from the body or from the soule of the Parents not from the Body for it is impossible for that which is not a body to be made out of that which is a Body no cause being able to produce an effect out of its owne spheare and more noble than it selfe not from the soule because that being a spirituall and impartible substance can therefore have nothing severed from it by way of substantiall seed unto the constitution of another soule 5. If there be nothing taken from the Parents of which the soule is formed then it is not traduced by naturall generation but there is nothing taken from the Parents by which the soule is formed for then in all Abortions and miscarrying Conceptions the seed of the Soule would perish and by consequence the soule it selfe would be corruptible as having its Originall from corruptible seed These and divers other the like arguments are used to confirme the doctrine touching the Creation of the Reasonable Soule Unto which may be added the judgement and testimony of some of the forecited Fathers St. Hierome telleth us that the Originall of the soule in mankinde is not as in other living creatures Since as our Saviour speaketh The Father worketh hitherto And the Prophet Esat telleth us That hee formeth the spirit of mâ—…n within him and framâ—…th the hearts of all men as it is in the Psalmes And so Lactamius whom I doe wonder to finde numbred amongst the Authors that affirme the Traduction of the soule by Ruffinus and the Author of the Dialogue amongst the works of Hierome It may be questioned saith he whether the soule be generated out of the Father Mother or both Neither of all three is true Because the seed of the Soule is not put into the Body by either or both of these A Body may be borne out of their Bodies because something may be out of both contributed but a Soule cannot be borne out of their Soules in as much as from so spirituall and incomprehensible a substance nothing can issue forth or be severed for that use So also St. Hilary The Soule of man is the work of God the generation of the flesh is alwayes of the flesh And againe It is inbred and an impress'd Beliefe in all that our Soules have a divine Originall And in like manner Theodoret God saith he frameth the Bodies of living creatures out of Bodies subsisting before but the Soules not of all creatures but of Men only hee worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of nothing that had beene before Against this Doctrine of the Soules Originall The principall argument is drawn from the consideration of Originall sinne and the propagation thereof which alone was that which troubled and staggerd S. Augustine in this point For if the Soule be not naturally traduced how should Originall sinne be derived from Adam unto it And if it were not in the loynes of Adam then neither did it sinne in his loynes whereas the Apostle expresly telleth us that by one Man sinne came into the world and that in one all have sinned and that not only by imputative participation but by naturall Propagation deriving an inhaerent habituall pollution which cleaveth inseparably to the soule of every man that entreth into the world and is the fruit of Adams loynes Unto which Argument to omit the different resolutions of other men touching the pollution of the Soule by the immediate contact of the flesh and the Parents attinging the ultimate disposition of the Body upon which naturally followeth the Union of the Soule God being pleased to work ordinarily according to the exigence of second causes and not suffering any of them to be in vain for want of that concurrence which he in the vertue of a first and supreame cause is to contribute unto them I shall set downe what I conceive to be the Truth in this point First then it is most certaine that God did not implant Originall sinne not take away Originall righteousnesse from Man but man by his Praevarication and Fall did cast it away and contract sin and so derive a defiled nature to his posterity For as Maâ—…arius excellently speaketh Adam having transgressed did loâ—… the pure posâ—…esion of his Nature Secondly Originall injustice as it is a sinne by the default and contraction of Man so it is also a punishment by the ordination and disposition of Divine Justice It was mans sinne to cast away the Image of God but it is Gods just judgement as hee hath that free dispensation of his owne Gifts not to restore it againe in such manner as at first he gave it unto that nature which had so rejected and trampled on it Thirdly In this Originall sinne there are two things considerable The Privation of that Righteousnesse which ought to be in us and the lust or Habituall concupiscence which carrieth Nature unto inordinate motions The Privation and want of Originall justice is meritoriously from Adam who did voluntarily deprave and reject that Originall rectitude which was put into him which therefore God out of his most righteous and free disposition is pleased not to restore unto his Nature in his posterity againe In the habituall lust are considerable these two things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sinfull disorder of it And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Punishment of sinne by it Consider it is as a Punishment of Adams first Praevarication and so though it be not efficiently from God yet it falls under the Order of his Justice who did most righteously forsake Adam after his wilfull fall and leave him in the Hand of his owne Counsell to transmit unto us that Seminary of sinne which himselfe had contracted But if we consider it as a sinne we then say that the immediate and proper cause of it is lapsed nature whole and entire by Generation and Seminall Traduction derived upon us But the Reâ—…ter cause is that from which wee receive and
any the least Prints of those Pure and Divine Impressions of Originall Righteousnesse yet still there remaines even in depraved and Polluted Nature fome shadowes thereof There is stil the Opus Operatum in many Actions of Mortality though the Obliquity of the Heart and Ignorance of the true end whether it should be directed take away the Goodnesse and the Sanctity thereof The top and highest pitch of Nature toucheth the hemme and lowest of Grace We have in us the Testimonies though not the Goodnesse of our first estate the Ruines of a Temple to be lamented though not the holy Places thereof to be Inhabited It is true indeed those great endowments of the most severe and illightned Heathen were indeed but glorious miseries and withered Vertues in that they proceeded from a depraved Nature and aymed at sinister and false ends yet withall both the corruption of them proves their praecedent losse which also the Heathen themselves espied in their distinction of Ages into Golden and Iron times And likewise the pursuit and practice of them though weak imperfect corrupt imply manifestly that there was much more an Originall Aspiring of Nature in her perfection to be like her Maker in an absolute and universall Purity Now in this Rectitude and Perfect Regularity of the Soule in this divine Habit of Originall Justice did man most eminently beare the Image and Signature of God on him And therefore notwithstanding we continue still Immortall Spirituall Reasonable yet we are said to have defaced that Image in us by our hereditary Pollution And hee alwayes recovereth most thereof who in the greatest measure repaireth the ruines and vindicateth the Lapses of his decayed estate unto that prime Originall Purity wherein he was Created These are the Dignities of the Soule considered wholy in it selfe In all which it farre surmounts the greatest perfections which the Body or any Faculty thereof are endowed withall And yet such is the preposterous and unnaturall basenesse of many men that they are content to make their Soules vassals to their owne Servant How do they force their Understandings which in their owne worthiest objects those deepe and Divine Contemplations are as drowzie as Endymion to spend and waste themselves in proud luxurious vanishing Inventions How doe they enthrall that Supreame and Architectonicall Power in Mans little World his Will to the Tyrannie of slavish appetite and sensuall desires as if they served here but as Cookes to dresse their owne Bodies for the Wormes Strange is it that Man conscious to himselfe of Immortality and of an Heroicall and Heavenly complexion that hath received such immediate Impressions of God and is the very Modell of all Natures Perfections should so much degrade himselfe as to doat only on that part which is the vassall and slave of Death If there were no other mischife which sinne did the Soule but to debase it even that were argument sufficient for noble spirits to have it in detestation For man being in honour and which understandeth not is like the beasts that perish CHAP. XXXVII Of the Faculty of Vnderstanding Its operations outward upon the Object Inward upon the Will Of Knowledge What it is The naturall Desire and Love of it Apprehension Iudgement Retention requisite unto right Knowledge Severall kindes of Knowledge The Originall Knowledge given unto Man in his Creation The Benefits of Knowledge Of Ignorance Naturall Voluntary Penall Of Curiosity Of Opinion the Causes of it Disproportion betweene the Object and the Faculty and an Acute Versatilousnesse of Conceits The benefit of Modest Hesitancie NOw it followes to speak of the parts or principall powers of the Soule which are the Vnderstanding and the Will Concerning the Understanding the Dignity thereof though it may partly be perceived in the Latitude and excellent Variety of its Objects being the whole world of things for Ens Intelligibile are reciprocall omnia intelligit saith Aristotle of the understanding yet principally it proceeds from the Operations of it both Ad extra in respect of the Objects and ad intra in respect of the Will The one is a Contemplative the other a more Practique office whereby the speculations of the former are accommodated unto any either Morall or Civill Actions Those which respect the Objects are either Passive or Active Operations Passive I call those first Perceptions and apprehensions of the Soule whereby it receiveth the simple species of some Object from immediate Impression thereof by the Ministry of the Soule as when I understand one Object to be a Man another a Tree by Administration and Assistance of the Eye which presents the Species of either Another sort of Passive Operations that is of such as are grounded on Impressions received from Objects are mixed Operations of Compounding Dividing Collecting Concluding which wee call Discourse Of all which to speake according to their Logicall Nature would be impertinent Their Excellencie chiefly stands in the End whereunto they move and serve which is Knowledge of the which I shall therefore here speak a few things Knowledge is the Assimilation of the Understanding unto the things which it understandeth by those Intelligible Species which doe Irrâ—…diate it and put the power of it into Act. For as the beames of the Sunne shining on a glasse doe there work the Image of the Sunne so the species and resemblances of things being convayed on the Understanding doe there work their owne Image In which respect the Philosopher saith That the Intellect becommeth All things by being capable of proper impressions from them As in a Painters Table wee call that a face a hand a foot a tree which is the lively Image and Representation of such things unto the eye There is not any Desire more noble nor more Naturall unto a Man who hath not like Saul hid himselfe amongst the stuffe and lost himselfe in the Low and perishing provisions for Lust than is this Desire of Knowledge Nature dictating to every Creature to be more intent upon its Specificall than upon its Genericall perfection And hence it is that though Man be perfectest of all Creatures yet many doe excell him in sensitive Perfection Some in exquisitenesse of Sight others of Hearing others of Tast Touch and Smell others of Swiftnesse and of Strength Nature thereby teaching us to imitate her in perfecting and supplying of our Desires not to terminate them there where when wee have made the best Provision wee can many Beasts will surpasse us but to direct our Diligence most to the improving of our owne specificall and rationall perfection to wit our Understandings Other Faculties are tyred and will be apt to nauseate and surfet on their Objects But Knowledge as knowledge doth never either burden or cloy the Minde no more than a Covetous man is wearied with growing Rich And therefore the Philosopher telleth us that Knowledge is the Rest of the Vnderstanding wherein it taketh delight as a Thing in its naturall Place And so
be called the Pride and the Wantonnesse of Knowledge because it looketh after high things that are above us and after hidden things that are denied us And I may well put these two together Pride and Luxurie of Learning For I beleeve wee shall seldome finde the Pride of Knowledge more praedominant than there where it ariseth out of the curious and conjectural enquiries of Wit and not out of scientificall and demonstrative Grounds And I finde the Apostle joyning them together when hee telleth us of some who intruded themselves into Things which they had not seene and were Vainely puff'd up by a fleshly Minde And hee himselfe complaineth of Others who were Proud and languished about needlesse Questions as it is ever a signe of a sick and ill-affected stomack to quarrell with usuall and wholsome meat and to long for and linger after Delicacies which wee cannot reach too When Manna will not goe downe without Quailes you may be sure the Stomack is cloyed and wants Physick to Purge it I will not here add more of this point having lately touched it on a fitter Occasion A third Corruption of this Faculty in regard of Knowledge is in the Fluctuation wavering and uncertainty of Assents when the Understanding is left floating and as it were in Aequilibrio that it cannot tell which way to encline or what Resolutions to grow unto and this is that which in Opposition to Science is called Opinion For Science is ever cum certitudine with Evidence and Unquestionable Consequence of Conclusions from necessary Principles but Opinion is cum Formidine Oppositi with a feare least the contrary of what wee assent unto should be true And so it importeth a Tender Doubtfull and Infirme Conclusion The Causes of Opinion I conceive to be principally two The first is a Disproportion betweene the Understanding and the Object when the Object is either too bright and excellent or too dark and base the one dazles the Power the other Affects it not Things too Divine and Abstracted are to the Understanding Tanquam lumen ad Vespertilionem as light unto a Batt which rather astonish than informe and things too Material and Immerst are like a Mist unto the Eyes which rather hinder than affect it And therefore though whatsoever hath Truth in it be the Object of the Understanding yet the Coexistence of the Soule with the Body in this present Estate restraines and Limits the Latitude of the Object and requires in it not onely the bare Nature and Truth but such a Qualification thereof as may make it fit for representation and Impression by the conveyance of the Sense So that as in the True perception of the Eye especially of those Vespertiliones to which Aristotle hath compared the Understanding in this estate of subsistence with the Body there is required a mixture of Contraries in the Ayre it must not bee too light lest it weaken and too much disgregate or spread the sense nor yet too dark lest it contract and lock it up But there must bee a kinde of middle Temper cleerenesse of the Medium for conveyance and yet some degrees of Darknesse for qualification of the Object Even so also the Objects of mans Vnderstanding must participate of the two contrâ—…ries Abstraction and Materiality Abstraction first in proportion to the 〈◊〉 of the Vnderstanding which is Spirituall And Materiality too in respect of the Sense on which the Vnderstanding depends in this estate as on the Medium of Conveyance and that is Corporall So that where ever there is Difficulty and Vncertainty of Operation in the Vnderstanding there is a double defect and disproportion first in the Power whose Operations are restrained and limited for the most by the Body and then in the Object which hath not a sufficient mixture of those two qualities which should proportion it to the Power This is plaine by a familiar similitude an Aged man is not able to read a small Print without the Assistance of Spectacles to make the Letters by a refraction seeme greater Where first wee may descry an Imperfection in the Organ for if his Eyes were as cleare and well-dispos'd as a young mans hee would be able by his Naturall Power without Art to receive the Species of small Letters And next there is an Imperfection and deficiencie in the Letters for if they had the same Magnitude and fitnesse in themselves which they seeme to have by Refraction through the Glasse the weaknesse of his power might haply have sufficient strength to receive them without those Helps So that alwayes the Uncertainty of Opinion is grounded on the Insufficiencie of the Vnderstanding to receive an Object and on the Disproportion of the Object to the Nature of the Vnderstanding The next Cause of Opinion and Vncertainty in Assents may be Acutenesse and Subtilty of wit when Men out of Ability like Carneades to discourse probably on either side and poizing their Judgements betweene an equall weight of Arguments are forc'd to suspend their Assents and so either to continue unresolved and equally inclineable unto either part or else if to avoyd Neutrality they make choise of some thing to averre and that is properly Opinion yet it is rather an Inclination than an Assertion as being accompanied with feare floating and Inconstancie And this indeed although it be in it selfe a defect of Learning yet considering the Estate of man and strict conditions of perfecting the Vnderstanding by continuall Inquiry man being â—…ound in this also to recover that measure of his â—…irst fulnesse which is attainable in this Corrupâ—…ed Estate by sweat of braine by labour and degrees Paulatim extundere artes I say in these considerations Irresolution in Iudgement so it be not Vniversall in all conclusions for that argues more weaknesse than choise of conceit nor Particular in things of Faith and Salvation which is not Modesty but Infidelity is both Commendable and Vsefull Commendable because it preventâ—… all temper of heresie whose nature is to be peremptory And both argues Learning and Modesty in the softnes of Iudgement which will not suffer it selfe to be captivated either to its owne conceits or unto such unforcible reasons in the which it is able to descry weaknesse And this is that which Pliny commends in his friend Titus Ariston whose hesitancy and slownesse of resolution in matter of Learning proceeded not from any emptines or unfurniture but ex diversitate RationuÌ„ quaâ—… acrimagnoque Iudicio ab origine Causâ—…que primis repetit discernit expendit out of a learned cautelousnâ—…sse of judgment which made him so long su spend his Assent till he had weighed the severall repugnancies of reasons and by that means found out some truth whereon to settle his conceit For as the same Pliny elsewhere out of Thucydides observes It is rawnes deficiency of learning that makes bold and peremptory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demurs and fearfulnes of Resolution are commonly the companions of more able wits
on them proceed onely from the Impression of Fancy and sensitive Appetite to serve themselves but not to improve one another And therefore Speech is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Name of Reason because it attendeth onely upon Reason And as by this the Soule of man differeth in Excellency from all other Creatures so in two things amongst many others both subservient unto Reason doth his Body excell them too First in the Vprightnesse of his Stature whereby he is made to looke up to Heaven and from his Countenance to let shine forth the Impression of that Light which dwellâ—…th within him For the Face is the Window of the Soule Pronáque cum spectent Animalia caetera terram Os homini sublime dediâ—… Caelumque tueri Iussit erectos ad Sydera tollere Vultus Whil'st other creatures downward fix their sight Bending to Earth an Earthly Appetite To man he gave a lofty Face might looke Vp to the Heavens and in that spatious Booke So full of shining Characters descry Why he was made and whether he should fly Next in the Faculty of Speech which is the Gare of the Soule through which she passeth and the Interpreter of the Conceits and Cogitations of the mind as the Philosopher speaks The uses whereof are to convey and communicate the Conceptions of the Mind and by that means to preserve humane Society to derive Knowledg to maintaine mutuall love and supplies to multiply our Delights to mitigate and unload our sorrows but above all to Honour God and to edifie one another in which respect our Tongue is called our Glory Psal. 16. 2. Act. 2. 26. The force power of Speech upon the minds of men is almost beyond its power to expresse How suddenly it can inflame excite allay comfort mollify transport and carry captive the Affections of men Caesar with one word quiets the Commotion of an Army Menenius Agrippa with one Apologue the sedition of a people Flavianus the Bishop of Antioch with one Oration the fury of an Emperour Anaximenes with one Artifice the indignation of Alexander Abigail with one Supplication the Revenge of David Pericles and Pisistratus even then when they spake against the peoples liberty over ruled them by their Eloquence to beleeve and imbrace what they spake and by their Tongue effected that willingly which their Sword could hardly have extorted Pericles and Nicias are said to have still pursued the same Ends and yet with cleane different successe The one in advancing the same busines pleased the other exasperated the people and that upon no other Reason but this the one had the Art of Perswasion which the other wanted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One spake the Right with a slow Tongue Another fluently spake wrong He lost this stole the Cause and got To make you thinke what you thinke not And this power of Speech over the Minds of men is by the Poet in that knowne passage of his thus elegantly described Magnâ—… in popule cum sapè Coorta est Seditio savitque Animus Ignobile vulgus Ianâ—…que faces Saxa volant furor arma ministrat Tum pietate gravem ac merit is si fortè viruÌ„quem Conspêxere silent arrectisque auribus astant Ille regit dictis Animâ—…s pectora â—…ulcet When in a Multitude Seditions grow And Vicerated Minds do overflow With swelling Ire when stones firebrands fly As Rage doth every where weapons supply Then if some Aged man in Honor held For Piety and Prudence stand to wield And moderate this Tumult strait wayes all Rise up with silent Reverence and let fall Their Angry Clamors His grave words do sway Their Minds and all their Discontents allay The Vertues of Speech whereby it worketh with such force upon the Minde are many which therefore I will but name some Grammaticall as Property and Fitnesse and Congruity without Solaecismes and Barbarousnesse some Rhetoricall as choice Purity Brevity Perspecuity Gravity Pleasantnesse Vigoâ—… Moderate Acrimony and Vehemency some Logicall as Method Order Distribution Demonstration Invention Definition Argumentation Refutation A right digesting of all the Aydes of Speech as Wit Learning Poverbs Apologues Emblemes Histories Lawes Causes and Effects and all the Heads or Places which assist us in Invention Some Morall as Gravity Truth Seriousnesse Integrity Authority When words receive weight from manners and a mans Speech is better beleeved for his Life than for his Learning When it appeares That they arise esulce pectoris and have their foundation in Vertue and not in Fancy For as a man receiveth the selfe same Wine with pleasure in a pure and cleane Vessell which he loâ—…ths to put unto his mouth from one that is soule and soiled so the selfe same Speech adorned with the Piety of one man and disgraced with the Pravity of another will be very apt accordingly to be received either with delight or loathing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Speech from Base men and men of Respect Though 't be the same works not the same Effect And therefore the Spartan Princes when they heard from a man of a disallowed and suspected Life an Opinion which they approved They required another man of reputation to propose it That the prejudice of the person might not procure a rejection of his Iudgement For wee are apt to nauseate at very good meat when we know that an ill Cooke did dresse it And therefore it is a very true Character which Tully and Quintilian give of a right Oratour That he must be Vir bonus dicendi Peritus as well a Good man as a Good speaker Otherwise though he may speake with admirable wit to the fancy of his hearers he will have but little power over their Affections Like a fire made of greene wood which is fed with it as it is fewell but quencheed as it is greene Lastly some are Civill in Causes Deliberative or Iuridicall as Wisedome pertinency and fitnes to the Nature and Exigence of the End or Matter whereupon we speake For in that case we are to ponder and measure what we say by the end whereunto we say it and to fit it to all the Circumstances incident thereunto Paul amongst the Philosophers disputed with them from the Inscription of their Altar from the Authority of their Poets and from confessed Maximes of Reason by these degrees convincing them of Idolatry and lending them to Repentance But amongst the Iewes hee disputed out of Scripture With Felix that looked for money he disputed of Righteousnesse and Iudgement to come but amongst the Pharisees and Sadduces of the Resurrection that a Dissention amongst themselves might procure a party for him It is not wisedome for a man in misery to speake with a high stile or a man in Dignity with a Creeping The same speech may be excellent in an umbratile Exercitation which would be too pedanticall and smelling of the Lampe in a matter of serious and weighty debate and that may
Will hath no Dominion Absolute and Soveraigne over those Apprehensions of the Vnderstanding which depend on necessary and demonstrative Principles It can require it not to discourse about such Objects and divert it but it cannot make it assent unto them contrary to the Evidence of Truth demonstrated Briefly then the Dominion of the Will is partly Mandatory and partly Perswasive The one is Absolute working on meere Passive and Obedient Faculties the other more Conditionall and upon Supposition of Regularity or Subjection in the Inferior Powers For the Will hath both an Oeconomicall Government in respect of the Body and the Moving Organs thereof as over Servants and it hath a Politique or Civill Government towards the Vnderstanding Affections and Sensitive Appetite as Subjects with which by reason of their often Rebellions it hapneth to have sundry conflicts and troubles as Princes from their seditiouâ—… and rebellious Subjects So that the Corruption of this Power in the Will is either Tyranny in it selfe or Vsurpation in another an Abuse of it and a Restraint of it The Abuse when the Will absolutely gainsayes the Counsels Lawes and Directions of the Vnderstanding which is wrought by the Allection Inticing Insinuation of the Sensitive Appetite secretly winning over the Will to the Approbation of those courses which are most delightfull to sense for since the Fall the sweet Harmony and Subordination of Sense to Reason and of Reason to God is broken and the highest Faculties of the Soule become themselves Sensuall and Carnall And the Restraint when the Will is desirous to obey the Dictates of Reason or of Grace and Lust by her tyranny overbeares the Soule and leads it captive to the Law of Sinne so that a man cannot do the things which he would As a Bird whose wings are besmeared and intangled with some viscous slime though hee offer to flye yet falleth downe againe Now touching the Corruption of the Will in regard of Desire Liberty and Dominion there have been heretofore some who ascribed them to Naturall and Divine Causes and so make the Will to be corrupted only ab Extrinseco and that Necessarily The Stoicks they framed a supreme swaying Power inevitably binding it as all other Agents to such particular Actions by an eternall secret connexion flux of causes which they call Fate Astrologers understanding by Fate nothing but the Vniforme and Vnchaâ—…gable working of those beautifull Bodies the Heavenly Orbes and their Influencies upon Inferiours annexed unto them a Binding Power Necessarily though Secretly over-ruling the Practises of men Inquire the reason why one man lives conformably to the Law of God and Nature another breakes out into Exorbitant courses Anne aliud quà m 〈◊〉 occulti miranda potentia Fati What is it else but Stars Malignity And wondrous power of secret Destiny It is not to be denyed but that the Heavens having strong and powerfull Operations on all Sublunary Corporall Substances may in altering the humours of the Body have by the mediation thereof some kind of Influence if it may bee so called upon the manners but to ascribe unto them any Dominion is as much repugnant to Philosophy as it is to Piety For by Binding the Actions of mans Will to such a Law of Destiny and making them inevitably to depend upon Planets Houses Constellations Conjunctions c. Wee doe not onely impiously take away the Guilt of Sinne in that we make all mens Lapses to be wrought without free Principle in himselfe and so dâ—…rogate from the Iustice of God in punishing that whereunto wee were by other of his Creatures unavoydably determined nor onely rob God of his Mercy in Ascribing those vertuous dispositions of the Mind which are his immediate Breathings into man unto the Happy Aspect of the Heavens but withall wee deny to the Soule both Naturall Motion and Spirituality Naturall Motion first since that alwaies flowes from an Inward Principle that is Essentiall to the Mover which in the Will must needs be free and voluntary and not from violence or impression made by some Extrinsicall Worker And then Spirituality likewise since the Heavens being Corporall Agents can therefore extend the Dominion of their Influence no farther than over Bodily Substances Others there have been yet more Impious which seeke to fasten all the Corruptions of their Wils on somthing above the Heavens even the Eternall Foreknowledge and the Providence of God As if my Foreknowledge that on the morrow the Sunne will rise or that such men as these shall one day be brought to a severe Doom were the Cause working Necessity of the next Day or the last Iudgement It is true indeed Gods Prescience imployes a Necessity of our working after that manner as he foreknowes but this is Necessitas onely Infallibilitatis in regard of his Vndeceivable Knowledge which ever foresees things as they will certainly come to passe by the free or naturall workings of the Agents whence they proceed It is not Necessitas Coactionis or Determinationis whereby the Will of man is without any other disposition or propension in it selfe inforced or unspontaneously determined to the producing of such Effects The Actions of our Will are not therefore necessarily executed because they were foreknowne but therefore they were foreknowne because our Will would certainly execute them though not without Freedome and Election And for Providence notwithstanding there be Providentia Permissiva whereby God hath determined to suffer and permit men to sinne and moreover a Disposing Providence in Ordering all things in the World unto his owne Glorious Ends yet we may not presume to think that God doth determine or actuate impell and overrule the wils of men to Evill It is true indeed that nothing is done which God in all respects dothwill shall not be done with the secret Will of his good pleasure for who can withstand his Will and that his purposes are advanced by all the operations of the Creature but yet hee doth not so worke his Will out of mens as thereby to constraine and take away their 's for indeed the constraint of a liberall and free Faculty is as it were the extinction thereof This were an Argument of Weaknesse as if hee were not able to bring his owne Ends about but by chaining and 〈◊〉 his Oppugners from exercising the Freedome which he first gave them nor doe his owne Will but by taking away his owne Gifts But herein is rather magnified the Power of his Providence and the great Wisedome of his Power that notwithstanding every man worketh according to the inclination of his owne heart and that even Rebelliously against him yet out of so many different so repugnant so contrary intents hee is able to raise his owne Glory the End whether we will or no of all our Actions and even when his Will is most resisted most powerfull to fulfill it For as sundry times Gods Revealed Will is broken even by those whose