Object that 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
Chap. 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
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
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
of this 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
Dicaearchus that it was nothing at all but the body disposed and fitted for the works of life But to let these passe as unworthy of refutation and to proceed to the truth of the first property There are sundry naturall reasons to prove the Spirituality of the soule as first the manner of its working which is immateriall by conceiving objects as universall or otherwise purified from all grosnesse of matter by the Abstraction of the Active understanding whereby they are made in some sort proportionall to the nature of the Intellect Passive into which the species are impressed Secondly it s in dependance on the body in that manner of working for though the operations of the soule require the concurrence of the commonsense and imagination yet that is by way only of conveyance from the object not by way of assistance to the elicite and immediate act They only present the species they doe not qualifie the perception Phantasmata are only objecta operation is the objects they are not instrumenta operandi the instruments of the soules working The Act of understanding is immediatly from the soule without any the least concurrences of the body there unto although the things whereon that act is fixed and conversant require in this estate bodily organs to represent them unto the soule as light doth not at all concurre to the act of seeing which solely and totally floweth from the visive faculty but only serves as an extrinsecall assistance for qualification of the Medium and object that must be seene And this reason Aristotle hath used to prove that the understanding which is principally true of the whole soule is not mixt with any body but hath a nature altogether divers there-from because it hath no bodily organ as all bodily powers have by which it is enabled to the proper acts that belong unto it And hereon is grounded another reason of his to prove the Soule immateriall because it depends not on the body in its operations but educeth them immediately from within it selfe as is more manifest in the Reflexion of the soule upon its owne nature being an operation as hee expresly speaketh seperable there-from the soule being not only actus informans a forme informing for the actuating of a body and constitution of a compound substance but actus subsistens too a forme subsisting And that per se without any necessary dependance upon matter It is an act which worketh as well in the body as whereby the body worketh Another reason of Aristotle in the same place is the difference betweene Materiall and Immateriall powers For saith he all bodily cognoscitive faculties doe suffer offence and dammage from the too great excellency of their objects as the eye from the brightnesse of the Sunne the eare from the violence of a sound the touch from extremity of heat or cold and the likâ—… But the understanding on the contrary side is perfected by the worthiest contemplations and the better enabled for lower enquiries And therefore Aristotle in his Ethicks placeth the most compleat happinesse of man in those heavenly intuitions of the minde which are fastned on the divinest and most remote objects which in Religion is nothing else but a fruition of that beatificall vision which as farre as Nature goes is call'd the contemplation of the first cause and an eternall satiating the soule with beholding the Nature Essence and glory of God Another reason may be drawn from the condition of the Vnderstandings Objects which have so much the greater conformity to the soule by how much the more they are divine and abstracted Hoc habet animus argumentum suae divinitatis saith Seneca quòd illum divina delectam This argument of its divinenesse hath the minde of man that it is delighted with divine things for if the soule were corporeal it could not possibly reach to the knowledge of any but materiall substances and those that were of its owne Nature otherwise we might as well see Angels with our eyes as understand any thing of them in our minds And the ground of this reason is that axiome in Philosophy that all reception is ad modum recipientis according to the proportion and capacity of the receiver And that the objects which are spirituall and divine have greatest proportion to the soule of man is evident in his Understanding and his will both which are in regard of truth or good unsatisfiable by any materiall or worldly objects the one never resting in enquiry till it attaine the perfect knowledge the other never replenished in desire till it be admitted unto the perfect possession of the most divine and spirituall good to wit of him who is the first of Causes and the last of Ends. From this Attribute of Spirituality flowes immediatly that next of Simplicity Vnity or Actuality for Matter is the root of all perfect composition every Compound consisting of two Essentiall parts matter and forme I exclude not from the Soule all manner of composition for it is proper to God only to be absolutely and perfectly simple But I exclude all Essentiall composition in respect whereof the Soule is meerely Actuall And so I understand that of Tully Nihil est Animus admixtum nihil concretum nihil copulatum nihil coagmentatum nihil duplex CHAP. XXXIV Of the Soules immortality proved by its simplicity independance agreement of Nations in acknowledging God and duties due unto him dignity above other Creatures power of understanding things immortall unsatiablenesse by objects Mortall freenesse from all causes of corruption ANd from this Simplicity followes by a necessary unavoydable consequence the third property spoken of Immortality it being absolutely impossible as Tully excellently observes it is the argument of Iul. Scaliger on this very occasion for any simple and uncompounded Nature to be subject to death and corruption For saith Tully Interitus est discessus secretio ac direptus earum partium quae conjunctione â—…liqua tenebantur It is a separation and as it were a divulsion of parts before united each to other so that where there is no Union there can be no separation and by consequence no death nor mortality Another reason may be the same which was alledged for the spirituality of the soule namely independance in operation and therefore consequently in Being upon the body And that Independance is manifest First because the acts of the soule are educ'd immediately in it selfe without the Intercedence of any organ whereby sensitive faculties work Secondly because the soule can perceive and have the knowledge of truth of universals of it selfe of Angels of God can assent discourse abstract censure invent contrive and the like none of which actions could any wayes be produced by the Intrinsecall concurrence of any materiall faculty Thirdly because in Raptures and Extasies the soule is as it were drawne up above and from the body though not from informing it yet certainely from borrowing from it any assistance
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.
Nature by moving towards the Perpetuity of what they have procured It was a fordid and brutish wish of Philoenus in the Philosopher who wished that he had the throat of a Crane or Vulture that the pleasure of his taste might last the longer it being the Wisedome of Nature intending the chiefe Perfections of Man to his Soule to make his Bodily Pleasures the shorter But surely the Soule of Man having a reach as farre as Immortality may iustly desire as well the Perpetuity as the Presence of those good things wherein standeth her proper perfection And therefore it was excellent counsell of Antisthenes the Philosopher That a man should lay up such provisions as in a Shipwracke might swimme out with him such treasure as will passe and be currant in another World and will follow us thither which as the Apostle speaks is to lay up a good foundation against the time to come The Internall Causes moving Desire in regard of the subject or minde of man may be different according to the different kinds of Desires spoken of before The most generall which respecteth them all is a Vacuity Indigence and selfe-insufficiency of the Soule For having not within it selfe enough either to preserve it or to content it it is forced to goe out of it selfe for supplies for wheresoever God hath implanted sensitive and rationall affections he hath bin pleased to carry them from themselves and to direct them abroad for their satisfaction by that means preserving the Soule in humility and leading it as by Degrees up unto himselfe Every creature though it have its life in its own possession yet the preservation of it it fetcheth from some things without The excellentest creatures are beholding to the meaner both for their nourishment and for their knowledge And therfore of all Graces God hath chosen Faith Repentance as the chief means of carrying us to him because these two do most carry us out of our selves and most acquaint us with our insufficiencies Repentance teaching a man to abhorre himself Faith to deny himself Now because Emptinesse is the cause of Appetence we shall hereupon finde that the fullest and most contented men are ever freest from vaste desires The more the minde of any man is in weight the more it is in rest too As they say that in Rivers ships goe slower in the Winter but withall they carry the greater burdens So many times men of lesse urgent and importunate Appetitions and motions of mind are more furnished and better ballanced within In Iothams Parable the Bramble was more ambitious than the Vine or the Olive And the Vine we see which is of all other Arbor Desiderii the Tree of Desire is weakest and cannot stand without another to support it Therefore wee shall finde that mens Desires are strongest when their constitutions are weakest and their condition lowest as wee see in servants that labour women that breed and sick men that long whose whole life in that time is but a change and miscellany of Desires Thus we see little children will reach at every thing which is before them being wholly destitute of internall furniture Vacuity is ever sucking and attractive and will make even dull and heavie things rise upward Eager and greedy various and swarming Appetitions are usually the signes either of a childish or a sicke Temper of minde as the Naturallists observe that the least creatures are the greatest breeders a Mouse bringeth more young ones than an Elephant Onely here wee must distinguish both of contentment and of Desires There may bee a double Contentment the one arising out of sluggishnesse and narrownesse of minde when men out of an unwillingnesse to put themselves to the paines of gaining more rest satisfied with what they have and had rather have a poore quiet than a Treasure with labour As they say of the Fig-tree though it be least beautifull of other Trees for it alone beareth no flowers yet withall it is free from Thunder And as the Historian said of some men that they are solà socordià Innocentes doe men no hurt only because it would cost them paines to doe it so may wee of these that they are beholding to their torpid and sluggish constitution for the contentment which they professe to have And this doth not regulate inordinate desires but onely lay them asleepe as even an hungry man when he sleepeth hath his hunger sleepe with him Another contentment there is arising out of Wisedome and practicall learning as the Apostle tells us that it is a matter of learning to bee contented when the heart being established and made steady with grace and solid materials within as a ship with ballast is the lesse tossed with lower affections as Saul cared not for his Asses when he heard of a Kingdome Grata post munus arista Contingunt homines veteris fastidia quercus When men had once discover'd better corne They loath'd their mast oaken bread did scorn And this kinde of contentment doth not stupisie loose Desires but change them as the Cats Vnum magnum was more worth to her than all the variety of shifts which the Foxe did boast of and one Sunne doth more comfort us in the day than many thousand starres in the night Againe Desires are either of things excellent as the vertuous and spirituall desires of the soule whereby men move towards God and these doe neither load the heart nor cloy it but much rather open and enlarge it for more No man was so well acquainted with God as Moses who yet was the more importunate to know him better I beseech thee shew me thy glory nor any man more acquainted with Christ than Saint Paul who yet desired to be dissolved and to be with Christ neerer Other Desires are of middle things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Philosopher calls them such as Wealth Profit Victory Honour which are not good in themselves but as they are managed And these Desires though not extinguished yet are very much asswaged and moderated by the weight and wisedome of solid contentment He was the wisest man then alive and who knew all the quintessence and what ever was desireable in the Creature who said Da mihi panem Statutimâ—… Give me the Bread of my Allowance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so much as the quality of my place and state requireth which is that which our Saviour limiteth our desires unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our portion and dimensum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint Iames dayly food and was pleased to answer that wise King in that his request and to give us a record and Catalogue of his daily bread Another cause of Desire may bee Admiration A strange thing though monstrous and deformed calleth the eyes of every man unto it Rarity is a marveilous Lenocinium and inticer of Desire â—… stivâ—… nives hybernâ—… rosae as the Panegyrist spake Snow in
the Summer and Roses in Winter the Birds of this Countrey and the Roots of anothor daiâ—…ties hardly procured without the shipwracks of men to feed the gluttony rather of the eye than of the belly these are the delights of the curiosities of men The same fruits when they are worse but rarer have a farre greater value set upon them then when expos'd by their commones unto every mans purchase And it was a wise complaint of old Cato That it went ill with the City when a Fish was sold for more then an Oxe We see Desires doe not put forth themselves more freely in any then in children I thinke the chiefe Reason of it is the same which the Philosopher giveth of their memories because every thing to them is new and strange for stâ—…ange things as they make stronger impressions upon the Retentive so they doe upon the Appetiâ—…ive saculties And therefore we find Herod who cared nothing at all â—…or the Doctrine of Christ because it was holy and divine had yet a great Desire to have seene his miracles because they were wonderfull And Men have travelled farre to see those persons and things the fame whereof they have before admired strange Learning strange Birds and Beasts strange Floures and Roots strange Fashions yea strange Sinnes too which is the curiositie and corruption of Nature are marvellous attractive and beget emulation amongst Men. Nero gave rewards to the inventors of strange Lusts. Even Solomons Ships besides substantiall Treasure did bring home Apes and Peacockes Athens which was the eye the floure and Epitome of Greece to shew that this curiosity is the disease as well of Wits as of Childehood spent all their time and study in inquiring after new things And for this cause it is as I conceive That wise Men have made Lawes to interdict the transporting of their countrey fruits into other places lest the sight of them should kindle in strangers a Desire to bee Masters of the Countries where they grew as we see the Grapes and Figges of Canaan were used as Incentives unto the expedition of Israelâ—… and hence Plutarch telleth us that the Word Sycophant is derived to note originally such as detected those who surreptitiously transported Figgeâ—… into other Countries As on the other side wee read that the Athenians set up a Pillar wherein they published him to bee an Enemy of the City who should bring Gold out of Media as an Instrument to corrupt them And the Romane Governour commanded hiâ—… souldiers that they should not carry any Gold or Silver into the Field with them lest there by they should bee looked on by the Advâ—…rsary as the Persians by Alexander rather as a prey than a foe A third cause which I shall touch on of exciting Desires is height and greatnesse of minde which cannot well set bounds of measure unto it selfe as Seneca said in another sense Magnitudâ—… non habet certum modum Great minds have great ends and those can never be advanced but with vast and various Desires A great Ship will not be carried with the Sayle of a Lyter Nor can an Eagle fly with the wings of a Sparrow Alexander was not so great in his Victories as in his Desires whom one World could not satisfie nor Pompey in his Triumphs as in his Ambition to whom it was not enough to be Great except he might be the Greatest Another cause of Desires may be Curiositie which is nothing else but a desire of prying into and listning after the businesses of other Men which is called by Solomon Ambulatio Animâ—… The walking up and downe of the Soule as he elsewhere telleth us that the Eyes of a Foole are in the Ends of the Earth Such a Man being like the witches which Plutarch speaks of that weare Eyes when they went abroad but put them in a box when they came home â—… Or like the Falckoners Hawkes that are hooded in the House and never suffered to use their Eyes but to the hurt of other Birds like a man in a Dungeon that sees nothing where hee is but can see a great deale of light abroad at a little passage So these kind of Men have vast desires of forreine Knowledge but wonderfully shun the acquaintance of themselves As they say of a Swine that hee looks every way but upward so we may of Pragma tists that their eyes looke alwaies save onely inward Whereas the Minds of prudent Men are like the Windowes of Solomons Temple broader inward than outward As the Pillar that went before Israel in the Sea whose light side was towards Israel but the darke towards Pharaoh Or as the Sunne in an Eclipse whose light is perfect inwards though towards us it bee darkened A wise Mans eyes are in his head whereas a Foole hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Proverbs his minde in his heeles only to wander and gâ—…d abroad CHAP. XVII 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 Envy Greedinesse Basenesse of Resolution Other causes of Desires are Infirmity Rashnesse and Mutability of Mind Which three I put in one as having a neer Relation and dependance within themselves For commonly impotent Appetions as those of Children of sick of incontinent Persons are both Temerarious in â—…recipitating the Minde and anticipating the â—…ictates of Reason which should regulate or reâ—…raine them as also mutable and wandring like â—…e Bee from one Floure unto another Infirmity 〈◊〉 suffering a man to hold fast his Decrees and â—…rity not suffering him to resolve on any and â—…stly Mutabilitie making him weary of those â—…ings which weaknesse and rashnesse had unadvisedly transported him unto Omnium Imperitorum animus in lubricâ—… est Weake minds have ever wavering and unfixed resolutions Like fickle and nauseating stomacks which long for many things and can eat none Like sicke bodies quâ—… mutationi â—…us ut remedys utuntur as Seneca speakes which tosse from side to side and thinke by changing of their place they can leave their paine behind them Like Achilles in the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now he leans on his side now supine lyes Then grov'leth on his face and strait doth rise This Sicknesse and Inconstancy of Desires is thus elegantly described by the old Poet Lâ—…cretius Vt nunc plerumque videmus Quid sibi quisque velit nescire quarere semper Commutare locum quasi onus deponere possit Exit sape foras magnis ex adibus ille Esse domi quam pertasum est subitâ—… reverâ—… Currit agens mannâ—…s advillam praciâ—…itanter Auxilium tectis quasi ferre ardentibus instet Oscitat extemplo tetigit cum limina Villae Aut abit in somnum gravis atque oblivia quarit Aut
Rom. 1. 26. A second effect of Ioy is Opening and Dilâ—…tion of the heart and countenance expressing the serenity of the mind whence it hath the name 〈◊〉 Latitia as it were a broad and spreading Passioâ—… Now the reason of this motion occasioned 〈◊〉 Ioy is the naturall desire which man hath to 〈◊〉 united to the thing wherein he delights to make way and passage for its entrance into him And hence wee find in this Passion an exultation and egresse of the spirits discovering a kind of loosenesse of Nature in her security doing many things not out of resolution but instinct and power transporting both mind and body to sudden and unpremeditated expressions of its owne content For of all Passions Ioy can be the least dissembled or suppressed nam gaâ—…dio Cogendi vis inest saith Pliny it exerciseth a kind of welcome violence and tyranny upon a man as we see in Davids dancing before the Arke and the lame Mans walking and leaping and praising God after hee had been cured of his lamenesse And this diffusion of the spirits sheweth both the haste and forwardnesse of Nature in striving as it were to meet her Object and make large roome for its entertainment as also to dispell and scatter all adverse humours that would hinder the ingresse of it and lastly to send forth newes as it were through the whole province of nature that all the parts might beare a share in the common Comfort Thirdly those noble Delights which arise from heavenly causes doe withall cause a sweet thirst and longing in the Soule after more as some colours do both delight the sight and strengthen it For while God is the Object there cannot bee either the satiety to cloy the Soul nor such a full comprehension as will leave no roome for more Thus they who delight in the fruition of God by Grace doe desire a more plentifull fruition of him in glory and they that delight in the sight of Gods Glory doe still desire to be forever so delighted So that their Desire is without Anxiety because they are sâ—…tiated with the thing which they doâ—… desire â—… and their 〈◊〉 is without loâ—… thing because still they desire the thing wherwith they are sâ—…tiated they desire without Griefe because they are replenished and they are replenished without wearinesse because they desire still they see God and still they desire to see him they enjoy God and still they desire for ever to enjoy him they love and prayse God and make it their immortall businesse still to love and prayse him Et quem semper habent semper haberevolunt Whom they for ever have with love yet higher To have for ever they do still desire Divine Ioy is like the water of Aesculapius his Well which they say is notcapable of putâ—…ifaction Fourthly Delight whettoth and intendeth the actions of the Soule towards the thing wherein it delighteth it putteth forth more force and more exactnesse in the doing of them because it 〈◊〉 the mind of all those dulling Indispositionâ—… which unfitted it for Action And for this reason hâ—…ppily it iâ—… that the 〈◊〉 used Musicke in their Warres to refresh and delight Nature For Ioy is in stead of recreation to the Soule it wonderfully disposeth for busines And those Actions which Nature hath made neâ—… it hath put pleasure in them that thereby Men might be quickned â—…nd excited unto them and therefore Wisemen have told us that pleasure is Sal 〈◊〉 vitâ—… The Sawce which seasoneth the Actions of men Lastly because the Nature of man is usually more acquainted with sorrowes then with pleasures therefore whither out of Conscience of guilt which deserves no joy or out of experience which useth to finde but little joy in the world or out of feare of our owne aptnesse to mistake or out of a provident care not to close or feed upon a Delight till we are fully assured of our Possession of it and because usually the Minde after shaking is more setled whether for these or any other reasons we see it usually come to passe that vehement joy doth breed a kinde of jealousie and unbeliefe that sure â—…he thing we have is too good to be true 〈◊〉 and that then when our eyes tell us that they see it they doe but 〈◊〉 and deceive us as Quod nimiâ—… volumuâ—…â—…aud facile credimus The things which we desire should be We scarse beleeve when we doe see So Iâ—…cob when he heard that his sonne Ioseph was alive fainted being astonished at so good newes and could not beleeve it And when God restored the Iewes out of captivity they could thinke no otherwise of it then aâ—… a dreame And Peter when he was by the Angel delivered out of prison tooke it for a vision only and an apparition and not for a truth And lastly of the Disciples after Christs resurrection when he manifested himselfe to them it is said That for very joy they beleeved not their feares keeping backe as it were and questioning the truth of their joyes Omnia tuta timens not suffering them too hastily to beleeve what their eies did see As in the Sea when a storme is over there remaines still an inward working and volutation which the Poet thus expresseth Vt si quando ruit debell at asque reliquit Eurus aquas pax ipsa tumet pontumque jacentem Exanimis jam voluit hyemâ—… As when a mighty tempest doth now cease To tosse the roaring Billowes even that peace Doth swell and murmurre and the dying Wind On the calm'd Sea leaves his owne prints behind Even so in the Minde of man when it's feares are blowne over and there is a calme upon it there is still á motus trepidationis and a kinde of sollicitous jealousie of what it enjoyes And this unbeleefe of joy is admirably sâ—…t forth in the Carriages of Penelope when her Nurse and her sonne endevoured to assure her of the truth of Vlysses his returne after so many yeares absence by the Poet in which doubting she stil persisted till by certaine signes Vlysses himselfe made it appeare unto her whereupon she exâ—…used it after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My deare Vlysses let it not offend That when I saw you first I did suspend My love with my beliefe since my faint brest When first with those glad tidings it was blest Trembled with doubts lest by such forged lies Some crafty false pretender might devise To have ensnaâ—…'d me and with these false sounds Defiel'd my love and multiplied my wounds CHAP. XXII Of the Affection of Sorrow the Object of it evill sensitive Intellectuall as present in it sâ—…lfe or to the mind by memory or suspition particular causes effects of it Feare Care Experience Erudition Irresolution Despaire Execration Distempers of Body THe opposite Passion to this of Delight is Griefe and Sorrow which is nothing but a perturbation and nnquietnesse wrought by the prâ—…ssure of some
present 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 〈◊〉 〈◊〉
see sundry 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
of this ages learning cals it is a broken knowledge and commonly the first step which we make in each particular Science therfore children are most given to wonder because every thing appeareth New unto theÌ„ Now then when any evill shall at oncâ—… fright our nature pose our understanding the more our Ignorance doth weaken our Reason the more doth it strâ—…ngthen our Passion Againe though such evils may happily be in themselves but sleight yet the very strangenesse of them will worke an opinion of their greatnesse for as that of Seneca is true Magnitudinem rerum 〈◊〉 sub duciâ—… that use makes smal esteem of great things so it will follow on the contrary side that Novelty makes evill appeare greater as the way which a man is least acquainted with sâ—…emes the longest And therfore the Romans did use themselves unto their gladiatory fights and bloody spectacles that acquaintance with wounds and blood might make theÌ„ the lesse fear it in the wars And lastly such is the imbred cautelousnesse of Nature in declining all noxious things and such is the common suspition of the Minde whereby out of a tendering of it's own safety it is willing to know every thing before it make ex periment of any and thereby it is made naturally fearfull even of harmlesse and inoffenssive thingâ—… Omniatutatimens much more then of those which bring with them the noyse and face of evill Now the coruption of this passion herein iâ—… when it falleth too soone upon the Object and snatcheth it from the understanding before that it hath duely weighed the nature of it when â—…s Aristotle speakes of Anger that it runs away from reason with an halfe message so the Object shall be pluckt away from the understanding with an halfe judgemenâ—… For when a man hath but an halfe and broken sight like him in the Gospel he will be easily apt to judge men as big as trees and to passe a false sentence upon any thing which he feares Another cause of Feare may be Conscience of evill and guiltinesse of minde which like mud in water the more it is stirred doth the more soule and thicken For wickednesse when it is condemed of it's owne witnesse is exceeding timorous and being pressed with conscience alwayes forecasteth terrible things and as the Historian speaketh of Tyrants so may we of any other wicked men Si recludantur mentes posse aspici laniatus ictus their mindes with lust cruelly and uncleane resolution being no lesse torne and made raw then the body flight with scourges Every vicious man hath a double flight from God a flight from the Holinesse and a flight from the Iustice of his will Adam first eates and next he hides as soone as he hath transgressed the Covenant he expects the Curse and therefore wee shall still observe that men are afraid of those whom they have injured Al biciades having provoked the Athenians was afraid to trust them saying It is a foolish thing for a man when he may flie to betray himselfe into their hands from whom he cannot flie And therefore they who would have us feare them desire nothing more then to be privie to our guilts and to know such crimes of us as by detecting of which they have it in their power to bring either infamie or losse upon us Scire volunt secreta domus atque inde Timeri Into our secret crimes they pry that so We may feare them when they our vices know And therefore innocency is the best Armour that any man can put or against other mens malice or his owne feares For the righteous are bold as a Lion Other causes of Feare might here be observed which I shall but intimate As we feare active and busie men because if they be provoked they will stirre and looke about to revenge themselves We feare likewise Delators because they are inquisitive and pry into the secrets of others Plutarch compares them unto cupping glasses which draw ever the worst humours of the body unto them and to those gates through which none passed but condemned and piacular per sons We may liken them unto flies which resort onely to the raw and corrupt parts of the body or if they light on a sound part never leave blowing on it till they dispose it to putrefaction For this is all the comfort of malevolent persons to make others appeare worse then they are that they themselves though they be the worst of men may not appeare so We feare also abusive and Satyricall wits which make use of other mens names as of Whetstones to sharpen themselves upon Omnes hi metuunt versus odere poetas Fanum habet in cornâ—… longe suge dummodo risum Excutâ—…at sibi non hic cuiquam parcet amico Et quodcunque semel Chart is illeverit omnes Gestiet a furno redeuntes scire lacuque Et pueros anuâ—… These all hate Poets feare to suffer seorne From those curst wits which carry hay in horne Shun them they wil not spare their dearest friend to make theÌ„selves sport TheÌ„ what they have pend Th' are big with till old wives boyes that goe From Ovens and from washpooles know it too Lasty we feare close cunning and suppressed malice which like a skinn'd wound doth wrankle inwardly Crafty insinuative plausible men that can shrowd and palliate their revengefull purposes under pretexts of love I formerly noted it of Tiberius and Aelius Spartianuâ—… observeth it of Antoninus Geta that men were more afraid of his kindnesse then of his anger because his use was to shew much curtesie there where he intended mischiefe And Caesar was wont to say that he was not afraid of Antony and Dolabella bold adversaries but of Brutus and Cassius his pale and leane enemies who were able to smoother there passion till they had fit opportunity to act it The Italians they say have a Proverb wherein they promise to take heed themselves of their enemie but pray to God to deliver them from their friend And this as it is of all other the most dangerous and the most unchristian so is it the most unworthy and sordid disposition of minde I cannot finde wordes bad enough to character it by which at the same time can both flatter and hate and with the same breath praise a man and undoe him And therefore the Philosopher telleth us that a magnanimous man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such an one as doth boldly professe as well his displeasure as his love esteeming it timorousnesse to stifle and conceale his affections Of all Christs enemies Iudas when he kissed him the Herodians when they praised him and the Devill when he confess'd him were the worst and ill-favouredest A leprosie was ever uncleanest when it was whitest and Satan is never more wicked or more ugly then when he puts on Samuels Mantle Hatred when it flatters is the most mishapen
or to retaine 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