Israelite That the Crowne of Rabbah was put upon the head of David and the Sword of Goliah used to stay himselfe That the Gold and Myrâ—…h and Frankincense of the Wise men of the East was offered unto Christ when I finde the Apostle convincing the Iewes out of their Law and the Philosophers out of their Maximes And that every gift as well as every Creature of God is good and may be sanctified for the use and delight of Man I then conclude with my selfe That this Morall and Philosophicall Glasse of the humane Soul may be of some service even unto the Tabernacle as the Looking glasses of the Israelitish women were unto the Altar Nâ—…r 〈◊〉 I 〈◊〉 a little wonder at the melancholly fancy of Saint Hierom who concâ—…iving himselfe in a vâ—…on beaten by an Angel for being a Ciceronian did for ever after promise to abjure the Reading of secular 〈◊〉 〈◊〉 〈◊〉 himselfe both justifying the 〈◊〉 at use of that kind of Learning and acknowledgâ—… 〈◊〉 conceâ—…d vision of his to have beene but a Dreaâ—… It is true indeed that in regard of the bewitching danger from humane learning and the too great aptnesse in the minds of man to surfeit and be intemperate in the use of it Some of the Ancients have sometimes interdicted the Reading of such Authors unto Christian men But this calleth upon us for watchfulnesse in our studies not for negligence for the Apostle will tell us That to the pure all things are pure And even of harmefull things when they are prepared and their malignancy by Art corrected doth the skilfull Physitian make an excellent use If then we be carefull to Moderate and Regulate our affections to take heed of the pride and inslation of secular learning not to admire Philosophy to the prejudice of Evangelicall knowledge as if without the revealed light of the Gospel salvation might be found in the way of Paganisme if we suffer not these leane Kâ—…ne to devoure the sat ones nor the River Iordan to be lost in the dead Sea I meane Piety to be swallowed up of prophane Studies and the knowledge of the Scriptures which alone would make any man conversant in all other kinde of Learning with much greater Felicity and successe to be under-valued and not rather the more admired is a Rich Iewell compared with Glasse In this case and with such care as this there is no doubt but secular Studies prepared and corrected from Pride and Prophanenesse may be to the Church as the Gtâ—…eonites were to the Congregation of Israel for Hâ—…wers of Word and Drawers of Water otherwise we may say of them as Cato Major to his 〈◊〉 of the Graecian Artâ—… and Learning Quandocunquâ—… ista Gens suas literas dabit omnia Corâ—…umpet Nor have I upon these Considerations onely adven tured on the publication of this Tract but because withall in the reviewing of it I found very many Touches upon Theologicall Arguments and some Passages wholy of that Nature Yea all the Materiall parts of the Treatise doe so nearely concerne the knowledge of our selves and the Direction of our lives as that they may be all esteemed Borderers upon that Profession In the perusing and fashioning of it for the Presse I have found that true in writing which I had formerly found true in Building That it is almost as chargeable to repaire and set right an Old house as to Erect a New one For I was willing in the most materiall parts of it so to lop off Luxuriances of Style and to supply the Defects of Matter as that with Candid favourable and ingenuous Iudgements it might receive some toleralle acceptation In hope whereof I rest Thine in all Christian service EDWARD REYNOLDS Perlegi Tractatum hunc cui Titulus A Treatise of the Passions and Faculties of the Soule c in quo nihil reperio orthodoxae fidei aut bonis moribus adversum quo minus cum summa utilitate imprimatur Mâ—… 14. 1640. Tho. Wykes R. P. Episc. Lond. Capell domest A Summary of the severall Chapters contained in this Booke Chap. 1. OF the dependance of the Soul in her operations upon the body Pag. 1. Chap. 2. In what cases the dependance of the Soul on the body is lessened by faith custome education occasion p. 8. Chap 3. Of the Memory and some few causes of the weaknesse thereof p. 13. Chap. 4. Of the Fancy it's offices to the will and reason volâ—…bility of thoughts fictions errours levâ—…ty fixednesse p. 18. Chap. 5. Of Passions their Nature and distribution of the motions of naturall creatures guided by a knowledge without them and of rationall creatures guided by a knowledge within them of Passions mentall sensitive and rationall p. 31. Chap. 6. Of humane Passions in generall thâ—…ir use naturall morall civill their subordination 〈◊〉 or rebell on against right reaâ—…n p â—…1 Chap. 7. Of the exercise of Passion 〈◊〉 〈◊〉 Apathy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cure thereof p. 4â—… Chap. 8. Of 〈◊〉 â—…ls of Passions 〈◊〉 thâ—…y 〈◊〉 vertue of 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 divertiâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 and of their 〈◊〉 〈◊〉 〈◊〉 p. 57. Chap. 9. Of the affection of Love of Love naturall of generall Communion of Love rationall the object and generall cause thereof p. 74. Chap. 10. Of the rule of true Love the Love of God and our selves similitude to these the cause of Love in other things of Love of Concupâ—…ence how love begetteth Love and how prâ—…sence with and absence from the Object doth upon different reflects exercise and encrease Love p. 81. Chap. 11. Of the effects of Love union to the Object stay and immoration of the minde upon it rest in it zealâ—… strength and tendâ—…rnesse towards it condescention unto it liqueâ—…ion and languishing for it p. 98. Chap. 12. Of the Passion of â—…atred the fundamentall cause or object thereof evill How farre forth evils willed by God may be declined by men of Gods seâ—…t and revealed will p. 111. Chap. 13. Of the other causes of Hatred secret Antipathy Difficulty of procuring a Good commanded 〈◊〉 base sears disparity of Desires a fixed jealous 〈◊〉 p. 119. Chap. 14. Of the Quality and Quantity of Hatred and how 〈◊〉 either respects it is to be regulated p. 131. Chap. 15. Of the 〈◊〉 and evill Effects of Hatred 〈◊〉 〈◊〉 Wisedome to profit by that wee hate wâ—…th Confidence Victory Reformation Hatred in generall against the whole kinde cunning â—…ss 〈◊〉 cruelty running â—…ver to persons Innocent vielating Religion Envy Rejoyâ—…ing at evill Creeked suspition contempt contumely p. 137. Chap. 16. Of the affection of Desire what it is The severall kindes of it naturall rationall spirituall intemperate unnaturall morbid Desires The Object of theâ—… good pleasant as possible as absent either in whole or in degrees of perfection or continuance The most generall internall cause vacuity indigence other causes admiration greatnesse of minde curio sity p. 161. Chap.
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
his mercy he is not delighted in the ruine neither doth hee find pleasure or harmony in the groanes of any thing which himselfe created But hee is said to will those Evills as good and just for the manifestation of his glorious Power over all the Creatures and of his glorious Iustice on those who are voluntarily fallen from him But now because it is left onely to the Wisedome of God himselfe to know and ordaine the best meanes for glorifying of himselfe in and by his creatures we are not here hence to assume any warrant for willing evill unto our selves or others but then onely when the honour of the Creator is therein advanced And so the Apostle did conditionally wish evill unto himselfe if thereby the glory of Gods mercy towards his Countrey-men the Iewes might be the more advanced Secondly it is no good Argument God willeth the inflicting of such an evill therefore it is unlawfull for my will to decline it for first the Will of God whereby hee determineth to worke this or that evill on particular Subjects is a part of his secret Counsell Now the Revealed and not the Hidden Will of God is the rule of our Wills and Actions whence it commeth to passe that it is made a part of our necessary obedience unto God in our wishes or aversations to goe a crosse way to his unrevealed purpose Peradventure in my sicke bed it is the purpose of God to cast my body into the earth from whence it was taken yet for me herein to second the Will of God by an execution thereof upon my selfe or by a neglect of those Ordinary meanes of recovery which hee affords were to despise his mercy that I might fulfill his Will Peradventure in my flight a sword will overtake mee yet I have the warrant of my Saviours example and precept to turne my backe rather than my conscience in persecution alwaies reserved that though I will that which God willeth yet my will bee ever subordinated unto his Wee owe submission to the will of Gods purpose and Counsell and wee owe conformity to the will of his Precept and Command we must submit to the will whereby God is pleased to worke himselfe and wee must conforme to the will whereby hee is pleased to command us to worke And therefore Secondly though the Will of God were in this case knowne yet is not our will constrained to a necessary inclination though it bee to an humble submission and patience in bearing that which the Wisedome and purpose of God hath made inevitable for as the promises and decrees of Good things from God doe not warrant our slacknesse in neglecting or our profanenesse in turning from them so neither doth the certainty and unavoidablenesse of a future evill as death intended upon us by God put any necessity on our nature to deny it selfe or to love its owne distresses Of which that we may be the more sure wee may observe it in him who as hee was wholly like us in nature and therefore had the same naturall inclinations and aversations with us so was hee of the same infinite essence with his Father and therefore did will the same things with him yet even in him we may observe in regard of that which the Scripture saith was by the hand and Counsell of God before determined a seeming Reluctancy and withdrawing from the Divine Decree He knew it was not his Fathers Will and yet Father if thou bee willing lâ—…t this cup passe from me he was not ignorant that he was to suffer and that there was an Oporteâ—… a necessity upon it and yet a second and a third time againe Father if it be possible let this Cup passe from me Consider it as the Destruction of his Temple and Anguish of nature which hee could not being in all things like unto us but love and then Transeat Let it passe but consider it as the necessary meanes of procuring pretious blessings for mankind and of fulfilling the eternall Decree of his Fathers Love and then Not as I but as thou wilt The same may be applied in any manner of humane evills notwithstanding we are with an armed patience to sustaine them or with an obedient submission unto Divine pleasure to wait for them yet in regard of that pressure of nature which they bring with them on which the God of Nature hath imprinted a naturall desire of its owne quiet and integrity so farre forth all Evill not onely may but must bee Hated by every Regular will upon paine of violating the Law of its Creation And indeed in all this there is not any deviation from the Will of God intending that which we abhorre for as it stands not with the nature of man to hate himselfe or any good thing of his owne making so neither doth it stand with the goodnesse of God to hate his Creature or to delight barely in the misery or afflictions thereof but onely in that end of manifesting his glory and righteousnesse whereunto hee in the dispensation of his Wisdome and Iustice hath wonderfully directed them And therefore as to murmure at the Wisedome of God in thus ordering evills unto a good end were a presumptuous repining so on the other side not to entertaine those naturall desires of a straightned mind after deliverance from those evills were to be in Solomons phrase too Righteous and out of a purpose to answere the ends of Gods Wisedome to crosse the Law of his Creation So then it is evident that the Object and fundamentall cause of Hatred is all and onely Evill which however in respect of the Existence of it it bee in some cases Good for as it is in the power of God to educe out of confusion order light out of darkenesse his owne honour out of mans shame so is it his providence likewise to turne unto the great good of many men those things which in themselves doe onely hurt them Yet I say this notwithstanding as it worketh the deformity and disquiet of nature it is against the created law and in-bred love which each thing beareth to its owne perfection and therefore cannot but be necessarily hated As on the other side those ordinary and commong goods which we call in respect of God blessings as health peace prosperity good successe and the like notwithstanding they commonly prove unto men unfurnished with those habits of wisedome and sobriety whereby they should bee moderated occasions of much evill and dangers so that their Table is become their snare as the experience of those latter Romane Ages proveth wherein their victories over men hath made them in luxury and vilenesse so prodigious as if they meant to attempt warre with God Notwithstanding I say all this yet for as much as these things are such as doe quiet satisfie and beare convenience unto mans nature they are therefore justly with thankefulnesse by our selves received and out of love desired unto our friends I now proceed from the object or Generall
For our flesh is to be subdued to reason not to infirmities that it may be a servant to the Soule but not a burden But if we let Wine bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Heathen called it to take a freedome against us like Cham to mocke us and discover our nakednesse and make us servants unto it If we doe not only eate Hony but surfet on it If wee must have meat like Israel in the Wildernesse not only for our Need but for our Lust If we eat and drinke so long that we are good for nothing but either to lye downe and sleep or to rise up and play to live to day and to dye tomorrow If we make our belly the grave of our Soule and the dungeon of our Reason and let our Intestina as well morally as naturally farre exceed the length of the whole Man besides This is in the Apostles phrase to be lovers of pleasure rather then lovers of God and it is an intemperate excesse against natural desires which will ever end in pain It was a witty speech of Aâ—…acharsis the Philosopher that the Vine beareth three sorts of Grapes The first of Delight The second of Excesse The third of Sorrow If wee let our Delight steale us into Excesse and become a mocker our Excesse will quickly betray us unto Sorrow as Dalilah did Sampson to the Philistins and let us know that after Wine hath mocked it can rage too Like the head of the Polypus which is sweet to the Palate but after causeth troublesome sleeps and frightfull dreames Secondly there are brutish and unnaturall Desires which the Philosopher calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferine and inhumane instancing in those barbarous Countries where they use to eat mens flesh and raw meat and in the Woman who â—…ipped up Women with childe that shee might eat their young ones Vnto which head I refer those which the Apostle cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vile and dishonorable Affections and Passions of Lust wherein forsaking the guidance of Nature they dishonored their bodies amongst themselves and gave themselves over as S. Iude speaketh unto strange flesh also incestuous and promiscuous Lusts going with naked and painted Bodies as the antient Britâ—…aines offering of men and children in sacrifices eating of the bodies of Friends that dyed burning of the living with the dead and other like savage and barbarous practices wherein wee finde how farre naturall corruption improved with ignorance and want of Education or Religion can imbrace the Manners of Men. Lastly there are morbid Desires growing out of some distemper of Mind or Body called by the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as those of children which eate coâ—…les or dirt and the strange and depraved longings of women with child called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Piâ—…a from the Bird of that name because the inconstant and various appetences of nature so misguided by vitious humours is well resembled by the strange mixture of white and black feathers in that Bird. Having considered the severall kinds both of Regular and corrupt Desires I shall content my selfe with a very briefe inquiry into the causes and effects of this Passion The causes moving it are Externall ex parte objecti in the object or â—…ternall ex parte subjecti in the minde The Object is any thing apprehended sub ratione Boni Iucundi as good and pleasant For upon those inducements did Satan first stirre the desire of Eve towards the forbidden fruit She saw that it was good for food and pleasant to the eye Now the Qualification of these to distinguish the formall reason of their being objects to our desires from that wherein they are Objects of our love is first that they bee Possible For Desire being the motion and indeavour of the Soule towards that good which it loveth and wherein it seeketh to delight take away the possibility of such delight and this would bee motus in Vacâ—… like that of Noahs Dove that found no place for her feet to rest on Hope is the whetstone and wheele of industry if that saile how ever a man may waste and pine away his thoughts in empty Velleities and imaginary wishes he caâ—… ever put forth nor addresse his endeavours towards an impossible good Though an old man may wish himselfe young againe yet no man was ever so besotted as to endeavour it And this distinction betweene vanishing wishes and serious desires is of great consequence to be attended in all thâ—… motions of the Soule morall or sacred in as much as those Desires onely which are Active and Industrious purposely addressing themselves to the prosecution of that which they apprehend as acquirable doe commend the Soule from whence they issue for vertuous and pious Secondly the object of the Desires quatale is apprehended as Absent and distant in as much as presence worketh delight rather than desire The things we have we enjoy wee doe not covet wee rest in them we doe not move towards them Yet not alwaies Absent quoad tâ—…m but quoad gradus not in the whole but in the parts and degrees of it for the presence of a good thing doth in some sort quicken the Desires towards the same thing so farre forth as it is capable of improvement and augmentation As we see in externall riches of the body none desire them more eagerly than those that possesse them and the more vertuous the Soule of man is the more is the heart enlarged in the Appetition of a greater measure as the putting in of some water into a Pump doth draw forth more No man is so importunate in praying Lord help mine unbeliefe as hee that can say Lord I beleeve Thus even present things may be desired in order to improvement and further degrees of them as many times a man hath a better stomacke to his meat after he hath begun to eat than when he first sate downe unto it Againe things present may be the Object of our Desires unto continuance as hee that delighteth in a good which he hath desireth the continuance of that Delight And therefore Life even while it is possessed it is desired because the possession of it doth not cause the Appetite to nauseate or surfet upon it Few men there are who desire not old Age not as it is old Age and importeth decay decrepidnesse and defects of Nature For a young man doth not desire to bee old now but as it implyeth the longer and fuller possession of Life For a man being conscious to himselfe first of his owne insufficiency to make himselfe happy from and within himselfe and next of the immortality of his Nature as upon the former reason he is busied in sending abroad his Desires as the Purveyors and Caterers of the Soule to bring in such things as may promote perfection so those very Desires having succeeded doe farther endeavour the satisfaction of Nature
Spe gaudent faith S. Paul and Sperantes gaudent saith the Philosopher Hope and Ioy goe both together For where Hope is strong it doth first divert and take off the Mind from poring upon our present wants and withall ministreth tranquillity unto it from the evidence of a future better estate But here we must take heed of a deep Corruption For though I encline not to that opinion which denyeth Hope all asswaging and mitigating sorce in respect of evils or any power to settle a floating Mind yet to have an ungrounded Confisidence and either out of Presumption or Security to resolve upon uncertaine and casuall events there-hence to deduce Arguments of Comfort ' works but an empty and imaginary Delight like his in the Poet Petit ille dapes sub imagini somni Oraque vana movet dentemque indente fatigat Who dreaming that he was a Guest At his Imaginary Feast Did vainely glut upon a Thought Tyring each Iaw and Tooth for naught And when he fanci'd dainty meat Had nothing but a Dreame to eat Or like the Musitian in Plutarch who having pleased Dionysius with a little vanishing Musick was rewarded with a short and deceived Hope of a great Reward A presumptuous Delight though it seeme for the time to minister as good content as that which is raised on a sounder bottome yet in the end will worke such inconveniences as shall altogether countervaile and overweigh the deâ—…ipt of its former Ioyes For the Mind being mollified and puffed up with a windy and unnourishing comfort is quite disabled to beare the 〈◊〉 of some sudden evill as having its forces scattered by Security which caution and â—…eare would have collected For wee know in Bodies Vnion strengthneth natural motion and weakneth violent and in the Mind the collecting and uniting of it doth both inable it for prosecution of its owne ends and for resisting all opposite force It is therefore no comforting but a weakning Confidence which is not provident and opeâ—…ative The third and most effectuall cause of Delight is the Fruition of Good and the reall Vnion thereof unto the Mindâ—… for all other things worke delight no farther than either as they looke towards or worke towards this And therefore if we marke it in all matter of Pleasure and Ioy the more the Vnion is the more is the Delight And Vnion is the highest degree of Fruition that can be thus wee see the presence of a Friend yeelds more content than the absence and the imbraces more than the presence so in other outward Delights those of Incorporation are greater than those of Adhesion As it is more naturall to delight in our meats than in our garments the one being for an union inward to increase our strength the other outward only to protect it In the understanding likewise those assents which are most cleer are most pleasant and perspecuity argues the perfecter union of the Object to the Faculty And therefore we have Speculum 〈◊〉 put together by S. Paul We see as in aglasse darkly where the weaknesse of our knowledge of God is attributed to this that we see him not face to face with an immediate union unto his glory but at a distance in the creature and in the word the glasse of Nature and of Faith both which are in their kind evidences of things not seen we shall only there have a perfection of Ioy where we shall have a consummate union in his presence only is the fulnesse of Ioy. Now three things there are which belong unto a perfect fruition of a good thing First Propriety unto it for a sicke man doth not feele the joy of a sound mans health nor a poore man of a rich mans money Propriety is that which makes all the emulation and contention amongst men one man being agreeved to see another to have that which he either claimeth or coveteth Secondly Possession For a man can reap little comfort from that which is his owne if it be any way detained and withheld from him which was the cause of that great contention between Agamemnon Achilles between the Greeks Trojans because the one tooke away and detained that which was the others Thirdly Accommodation to the end for which a thing was appointed For a man may have any thing in his custody and yet receive no comfort nor reall delight from it except he apply it unto those purposes for which it was instituted It is not then the having of a good but the using of it which makes it beneficiall Now besides those naturall causes of Delight there is by accident one more to wit the Change and Variety of good things which the diversity of our natures and inclinations and the emptinesse of such things as we seeke Delight from doth occasion where Nature is simple and uncompounded there one and the same operation is alwaies pleasant but where there is a mixed and various Nature and diversity of Faculties unto which doe belong diversity of inclinations there changes doe minister Delight as amongst learned men variety of studies and with luxurious men variety of pleasures And this the rather because there are no sublunary contentments which bring not a * Satiety along with them as hath been before observed And therefore the same resolution which the Philosopher gives for the walking of the Body when he enquireth the reason why in a journey the inequality of the wayes do lesse weary a man than when they are all plaine and alike We may give for the walking and wandring of the Desire as Solomon cals it to wit that change and variety doe refresh Nature and are in stead of a rest unto it And therefore as I have before observed of Nero the same hath Tully observed of Xerxes that hee propounded rewards to the inventors of new and changeable pleasures Hereunto may be added as a further cause of Pleasure Whatsoever serveth to let out and to lessen Griefe as Words Teares Anger Revenge because all these are a kind of victory then which nothing bringeth greater pleasure And therefore Homer saith of Revenge that it is sweeter than the dropping honey CHAP. XXI Of other Causes of Delight Vnexpectednesse of a God Strength of Desire Immagination Imitation Fitnesse and Accommodation Of the effects of this Passion Reparation of Nature Dilatation Thirst in noble Objects satiety in Baser Whetting of industry Atimorous unbeliefe VNto these more principall Causes of this Affection I shall briefly adde these few which follow 1 The suddennesse and unexpectednesse of a good thing causeth the greater Delight in it For Expectation of a thing makes the Minde feed upon it before hand as young Gallants who spend upon their estates before they come to them and by that meanes make them the lesse when they come As sometimes it happeneth with choice and delicate stomackes That the sight and smell of their meate doth halfe cloy and satiate them before they
motions of a wounded Body so the Discourses of a wounded Minde are faint uncertaine and tottering Secondly in the Will it woâ—…keth first Despaire for it being the propertic of griefe to condensate and as it were on all sides besiege the Minde the more violent the Passion is the lesse apparant are the Passages out of it So that in an extremity of anguish where the Passages are in themselves narrow and the reason also blind and weake to finde them out the Minde is constâ—… ned having no Object but it 's owne paiâ—…e to re flect upon to fall into a darke and fearefull contemplation of it's owne sad estate and marvellous high and patheticall aggravations of it as if it were the greatest which any man felt Not considering that it feeles it 's owne sorrow but knowes not the weight of other mens Whereas if all the calamities of mortall men were heaped into one Storehouse and from thence every man were to take an equall portion Sâ—…crates was wont to say that each man would rather choose to goe away with his owne paine And from hence it proceedeth to many other effects fury sinfull wishes and exâ—…rations both against it selfe and any thing that concurred to it's being in misery as we see in Israel in the Wildernesse that mirror of Patience Iob himselfe and thus Homer bringeth in Vlysses in des paire under a sore tempest bewailing himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thrice foure times happy Grecians who did fall To gratifie their friends under Troy wall Oh that I there had rendred my last breath When Trojan darts made me a marke for Death Then glorious Rites my Funerals had attended But now my life will be ignobly ended Another evill effect is to indispose and disable for Dutie both because Griefe doth refrigerate as the Pilosopher telleth us and that is the worst temper for action and also diverts the Minde from any thing but that which feeds it and therefore David in his sorrow forgot to eate his bread because eating and refreshing of Nature is a mittigating of Griefe as Pliny telleth us And lastly because it weakneth distracteth and discourageth the Minde making it soft and timerous apt to bode evils unto it selfe Crudelis ubique luctus ubique paâ—…or Griefe and feare goe usually together And therefore when Aeneas was to encourage his friends unto Patience and action he was forced to dissemble his owne sorrow Curisque ingentibus ager Spem vultu simulat premit altum corde dolorem Although with heavy cares and doubts distrest His looks fain'd hopes and his heart griefes supprest And it is an excellent description in Homer of the fidelity of Antilochus when he was commanded to relate unto Achilles the sad newes of Patroclus death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When Menelaus gave him this command Antilochus astonished did stand Smitten with dumbnesse through his griefe and feares His voyce was stopt and his eyes swamme inteares Yet none of all this griefe did duty stay He left his Armes whose weight might cause delay And went and wept and ran with dolefull word That great Patroelus fell by Hectors sword In a tempest saith Seneca that Pilot is to be commended whom the shipwracke swalloweth up at the Sterne with the Ruddâ—…r in his hand And it was the greatest honour of Mary Mag. dalene that when above all other she wept for the losse of Christ yet then of all other she was most diligent to seeke him Lastly in the body there is no other Passion that doth produce stronger or more lasting inconveniences by pressure of heart obstruction of spirit wasting of strength drynesse of bones exhausting of Nature Griefe in the heart is like a Moath in a garment which biteth asunder as it were the strings and the strength thereof stoppeth the voyce looseth the joynts withereth the flesh shrivelleth the skinne dimmeth the eyes cloudeth the countenance defloureth the beauty troubleth the bowels in one word disordereth the whole frame Now this Passion of griefe is distributed into many inferiour kindes as Griefe of Sympathy for the evils and calamities of other men * as if they were our owne considering that they may likewise be fall us or ours which is called mercy griefe of repining at the good of another man as if his happinesse were our misery As that Pillar which was light unto Israel to guide them was darknesse unto the Egyptians to trouble and amaze them which is called Envie Griefe of Fretfulnesse at the prosperity of evill and unworthy men which is called Indignation griefe of Indigence when we finde our selves want those good things which others enjoy which we envie not unto them but desire to enjoy them our selves too which is called Emulation griefe of Guilt for evill committed which is called Repentance and griefe of Feare for evill expected which is called Despaire of which to discourse would be over-tedious and many of them are most learnedly handled by Aristotle in his Rhetoricks And therefore I wall here put an end to this Passion CHAP. XXIII Of the affection of Hope the Object of it Good Future Possible Difficult of Regular and Inordinate Despaire THe next Ranks and Series is of Irascible Passions namely those which respect their Object as annexed unto some degree of Difficulty in the obtaining oâ—… avoiding of it the first of which is Hope whereby I understand an earnest and strong inclination and expectation of some great good apprehended as possible to be obtained though not by our owne strength nor without some intervenient Difficulties I shall not collect those prayses which are commonly bestowed upon it nor examine the contrary extreames of those who declaime against it making it a meanes either of augmenting an unexpected evill before not sufficiently prevented or of deflowring a future good too hastily pre-occupated but shall onely touch that dignity and corruption which I shall observe to arise from it with reference to it's Objects Causes and Effects Concerning the Object or fundamentall cause of Hope It hath these three conditions in it That it be a Future a Possible a Difficult Good First Future for good present is the Object of our sense but Hope is of things not seene for herein is one principall difference betweene divine Faith and divine Hope that Faith being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The substance of things hoped fâ—…r 〈◊〉 ever respect to it's Object as in some manner present and subsisting in the promises and first fruits which we have of it so that the first effect of Faith is a present Interest and Title but the operation of Hope is waiting and expectation but yet it will not from hence follow that the more a man hath of the presence of an Object the lesse he hath of Hope towards it for though Hope be swallowed up in the compleat presence of it's Object yet it is not at all diminished but encreased rather by a partiall presence
Crime for we shall never finde that a man who is tender of his Conscience will be Prodigall of his Credit and he who is truely fearfull of incurring Censure from himselfe by the Guilt of a Crime will in some proportion be fearfull of incurring censure from others by the shew and suspition of it for as a Good Conscience is a Feast to give a man a cheerfull heart so a good name is an oyntment to give him a cheerefull Countenance There is a Twofold shame The one Vertuous as Diogenes was wont to say That Blushing was the colour of Vertue The other Vicious and that either out of Cruelty as Tacitus and Seneca observe of Domitian that he was never more to be feared then when he blushed Or else out of Cowardize when a man hath not strength enough of Countenance to out-face and withstand a Vicious solicitation as it was said of the men of Asia that they had out of tendernes of face exposed themselves to much inconvenience because they could not pronounce that one Syllable Noe. It was a better Resolution that of Zenophanes who being provoked unto some vitious practise confessed himselfe a Coward at such a Challenge as not daring to doe dishonestly I will conclude this matter with that Excellent Similitude wherwith Plutarch beginneth it in that golden book of his touching the same Argu ment That as Thistles though noxious things in themselves are usually signes of an Excellent Ground wherein they Grow so shamefastnesse thought many times a weaknesse and betrayer of the Minde is yet generally an Argument of a soule ingenuously and verttuously disposed CHAP. XXX Of the Affection of Anger The Distinctions of it The Fundamentall Cause thereof Contempt Three kindes of Contempt Dis-estimation Disappointment Calumnie I Now proceed to the last of the Passions Anger whereof in it self a subject of large Discourse yet being every where obuious I shall not speake much I intend not therefore distinctly to handle the severall kindes of this Passion which Aristotle in his Ethicks hath given us which are a sharpe Anger and an Hard or Knotty Anger And Saint Paul who likewise gives us Three kindes of it Whereof the first I may call a close and buried anger which he names bitternesse the other a violent burning Anger which he calls Wrath and the last a Desiring and pursuing Anger which seemeth to have it's derivation from a word which signifies to Desire and therefore is defined by Aristotle to a be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the b Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of prosecution and pursute For these differ not Essentially or formerly amongst themselves but onely in diversity of Degrees and in order to the diverse constitutions of the Subject wherein they lodge and of the habits wherewith they are joyned In which respects we might observe severall other shapes of this Affection For there is the a Anger of a Waspe which is an Hasty Pettish and Fretfull Anger proceeding from a nature b Leavened and habituated with Choler which is presently stirred and prouoked And there is the Anger of a Lion which is slow but strong severe thus Elegantly described by d Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He first walkes by with skâ—…rne but when swift youth Vrge him with Darts then with devouring moâ—…th He turnes againe and at his lips is seene A boyling fâ—…ame while his stout heart within Rouseth itselfe with groanes and round about His Tayle beating his sides and loynes cals out And wakeneth proud Revenge Thus stir'd he flies Right on with red and fierie sparkling eyes To kill or to be kill'd There is further a Cowardly verball and ridiculous Anger like that of Whelps which barke aloud but run away from the thing which Anger 's them Which spendeth it selfe onely in stormes of empty Expressions rather pleasing then punishing those whom they light on and rendering the person that useth it a very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Skarre Crow formidable to children but to men ridiculous like Geta in the Comedian Ruerem agerem raperem tunderem prosternerem There is a grave and serious Anger like that of Agamemnon An insolent and boasting Anger like that of Achilles A sullen and stubborne Anger like that of the Romanc Armie disgracefully used by the Samnitians A cruell and raging Anger like that of Scylla who in an excesse of fury vomited up blood died And thus Saul is said to have breathed out threatnings and bin exceeding mad against the Church A Revengefull and impatient Anger as that of Cambyses who being reprooved by Prexaspes for his Drunkennesse conâ—…uted the reproofe with this act of Cruelty he shot the sonne of his Reproover thorow the heart to prove the steaddinesse of his hand An Anger of Indignation at the honour and prosperity of unworthy persons as that of the Roman Nobility who seeing Cu. Flavius a man of meane Condition advanced to the Praetorship threw away their golden Rings the signes of their honour to testifie their just Indignation The Poet thus Elegantly expresseth the like against Menas made of a Slave a Freeman by Pompey Videsne Sacram metiente te viaâ—… Cum bis ter â—…lnarum tog â Vt or a vertal â—…uc huc euntium Liberrima Indignatio Sectus flagellis hic trium viralibus Praconis ad fastidium Arat falernimille fundi jugera Et appiam mannis terit When thou pacest up and downe In thy long Gowne Seest thou how the people fret To see thee Iet How with Indignation bold They cannot hold To see a man so lately plow'd With scourges low'd Vntill at length the weary Cryer Began to Tyre Dressing a thousand Acres now With Horse and Plow Lastly an Anger of Emulation or a displeasure against our selves for comming short by our negligence of the perfections of other men whom haply by industry we might have equalled As Themistocles professed that the Trophie of Miltiades would not suffer him to sleepe And Caesar wept whâ—… he read the atchiements of Alexander as having not at his age done any memorable thing And Thucydides hearing Herodotus recite a History which he had written brake forth into a strange passion of weeping which the Historian espying thus comforted his Father you are a happy man to be the Father of such a Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is carried with such a vehement affection unto Learning But to passe over these particulars I shall in the generall content my selfe with a briefe Consideration of the Causes and Effects of this Passion The Fundamentall and Essentiall Cause of Anger is Contempt from others meeting with the love of our selves Whether it be disestimation and undervaluing of a mans person or disappointment of his purposes or slandering his good name or any other way of casting injury on him or any of these particulars being impaired if by such on whom we may hope to
divers according to the particular nature of the Passions sometimes too sudden and violent sometimes too heavie oppression of the heart the other sudden perturbation of the spirits Thus old Ely dyed with sudden griefe Diodorsu with shame Sophocles Chilo the Lacedemonian and others with joy Nature being not able to beare that great and sudden immutation which these Passions made in the Body The causes and manner of which cogitation I reserre as being inquiries not so directly pertinent to the present purpose unto Naturall Philosophers and Physicians And from the generalitie of Passions I proceed unto the consideration of some particulars according to the order of their former division In all which I shall forbeare this long Method of the Antecedents Concomitants and Consequents of their Acts many particulars whereof being of the same nature in all Passions will require to be observed onely in one or two and so proportionally conceived in the rest and shall insist principally in those particulars which I handle on the causes and effects of them as being Considerations wherein commonly they are most serviceable or prejudiciall to our Nature CHAP. IX Of the affection of Love of Love naturall of generall communion of Love rationall the object and generall cause thereof NOw the two first and fundamentall Passions of all the rest are Love and Hatred Concerning the Passion of Love we will therein consider first its object and its causes both which being of a like nature for every morall object is a cause thougâ—… not every cause an object will fall into one Love then consists in a kind of expansion oâ—… egresse of the heat and spirits to the object loved or to that whereby it is drawne and attracted whatsoever therefore hath such an attractive power is in that respect the object and generalâ—… cause of Love Now as in Nature so in the Affections likewise we may observe from their objects a double attraction The first is thaâ—… naturall or impressed sympathie of things wherâ—… by one doth inwardly incline an union with the other by reason of some secret vertues and occâ—… qualities disposing either subject to that 〈◊〉 all friendship as betweene Iron and the Loaâ—… stone The other is that common and moâ—… discernable attraction which every thing receivâ—… from those natures or places whereon they 〈◊〉 ordained and directed by the Wisedome anâ—… Providence of the first Cause to depend both in respect of the perfection and conservation of their being For as God in his Temple the Church so is He in his Pallace if I may so call it the World a God of Order disposing every thing in Number Weight and Measure so sweetly as that all is harmonious from which harmonie the Philosophers have concluded a Divine Providence and so powerfully as that all things depend on his Government without violence breach or variation And this Order and Wisdome is seene chiefely in that sweet subordination of things each to other and happie inclination of all to their particular ends till all be reduced finally unto Him who is the Fountaine whence issue all their streames of their limited being and the fulnesse of which all his creatures have received Which the Poet though something too Poetically seemeth to have express'd Principio Coelum ac Terras camposque liquentes Lucentemque globum Lunae Titaniaque Astra Spiritus intus alâ—… â—…otamque infusa per Artus Mens agitat molem magno se corpore miscet Heaven Earth and Seas with all those glorious Lights Which beautifie the Day and rule the Nights A Divine inward Vigour like a Soule Diffus'd through ev'ry joint of this great Whole Doth vegetate and with a constant force Guideth each Nature through its fixed course And such is the naturall motion of each thing to its owne Sphere and Center where is both the most proper place of its consisting and withall the greatest freedome from sorraine injurie or violence But we must here withall take notice of the generall care of the Creator whereby he hath fastned on all creatures not onely his private desire to satisfie the demands of their owne nature but hath also stamp'd upon them a generall charitie and feeling of Communion as they are sociable parts of the Vniverse or common Body wherein cannot possible be admitted by reason of that necessarie mutuall connexion betweenâ—… the parts thereof any confusion or divulsion without immediate danger to all the members And therefore God hath inclin'd the nature of these necessarie agents so to worke of their discords the perfect harmonie of the whole that iâ—… by any casualtie it fall out that the Body of Nature be like to suffer any rupture deformitie oâ—… any other contumely though haply occasioned by the uniforme and naturall motions of thâ—… particulars they then must prevent such damagâ—… and reproach by a relinquishing and forgetting of their owne natures and by acquainting themselves with motions whereunto considered iâ—… their owne determinate qualities they have aâ—… essentiall reluctancie Which propertie and sense of Nature in common the Apostle hath excellently set downe in 1 Cor. 12. where he renders this reason of all that there might be 〈◊〉 Schisme in the Body which likewise he divinely applyeth in the mysticall sense that all the severall gifts of the Spirit to the Church should drive to one common end as they were all derived from one common Fountaine and should never be used without that knitting qualitie of Love to which he elsewhere properly ascribeth the building continuation and perfecting of the Saints Now as it hath pleased the infinite Wisdome of God to guide and moderate by his owne immediate direction the motions of necessarie agents after the manner declared to their particular or to the generall end which motion may therefore as I before observed be called the naturall Passion of things so hath it given unto Man a reasonable Soule to be as it were his Vice-gerent in all the motions of Mans little World To apply then these proportions in Nature to the affection of Love in Man we shall finde first a Secret which I will call Naturall and next a Manifest which I call a Morall and more discursive attraction The first of these is that naturall sympathie wrought betweene the affection and the objâ—…ct in the first meeting of them without any suspension of the person â—…ll farther inquirie after the disposition of the object which comes immediately from the outward naturall and sensitive Vertues thereof whether in shape feature beautie motion 〈◊〉 behaviour all which comming under the spheare of Sense I include under the name of Iudiciarie Physiognomie Which is not a bare delight in the outward qualities but a farther presumption of the Iudgement concluding thence a lovely disposition of that Soule which animateth and quickneth those outward Graces And indeed if it be true which Aristotle in his Ethicks tels us That similitude is the ground of Love and if there be no naturall Love stronger than
fundamentall cause of hatred unto some few which are more particular and which do arise from it CHAP. XIII Of the other Causes of Hatred Secret Antipathy Difficulty of procuring a Good commanded Injury Base Feares Disparity of Desires a Fixed Iealous Fancy THe first which I shall note is a secret and hidden Antipathy which is in the natures of some things one against another As Vultures are killed with sweet smells and Horse-flies with oyntments the Locust will die at the sight of the Polypus and the Serpent wil rather flye into the fire than come neere the boughes of a wild Ash some plants will not grow nor the blood of some Creatures mingle together the feathers of the Eagle will not mixe with the feathers of other foules So Homer noteth of the Lyon that hee feareth fire and the Elephant nauseates his meat if a Mouse have touched it A world more of particulars there are which Naturalists have observed of this kind from which naturall Antipathy it commeth that things which never before saw that which is contrary to them doe yet at the very first sight flye from it as from an enemy to their nature nor will they ever be brought by discipline to trust one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lyons with men will ne're make faithfull truce Nor can you any way the Wolfe induce To Love the Lamb they study with fixt hate The one the other how to violate And the like kind of strange Hatred wee may sometimes find amongst men one mans disposition so much disagreeing from anothers that though there never passed any injuries or occasions of difference betweene them yet they cannot but have minds averse from one another which the Epigrammatist hath wittily expressed Non amo te Sabidi nec possum dicere quare Hoc tantum possum dicere Non amo te I love thee not yet cannot say for what This onely I can say I love thee not Another cause working Hatred of a thing in the minds of men is the difficulty and conceited impossibility of obtaining it if it bee a good thing which wee either doe or ought to desire which the Casuists call Acedia being a griese of the appetite looking on a Difficult Good as if it were evill because difficult from whence ariseth a Torpor and Supine neglect of all the meanes which might helpe us to it Thus wicked and resolved sinners conceiving happinesse as unacquirable by them do grow to the Hating of it to entertaine rancorous affections against those which perswade them to seeke it to envie and maligne all such they find carefull to obtaine it to proceed unto licentious resolutions of rejecting all hopes of thoughts of it to divert their minds towards such more obvious and easie delight as will be gotten with lesse labour thus Difficulty rendereth Good things Hateful as Israel in the wildernesse despised the pleasant Land because there were sonnes of Anak in it And this is one great cause of the different affections of men towards severall courses of life one man being of dull and sluggish apprehensions hateth Learning another by nature quicke and of noble intellectualls wholly applyeth himselfe unto it the difficulty perswading the one to despise the Goodnesse and the Goodnesse inducing the other to conquer the difficulties of it so one man looking unto the paine of a vertuous life contemnes the reward and another looking unto the Reward endures the paine And wee shall usually find it true that either Lazinesse fearing disappointment or Love being disappointed and meeting with difficulties which it cannot conquer doth both beget a kind of Hatred and dislike of that which did either deterre them from seeking it or deceive them when they sought it As shee who while there was any Hope did sollicite Aeneas with her teares and importunities when he was quite gone did follow him with her imprecations There is no Malice growes ranker than that which ariseth out of the corruption of Love as no darkenesse is more formidable than that of an Eclipse which assaults the very vessels of Light nor any taste more unsavory than of sweet things when they are corrupted The more naturall the Vnion the more impossible the Re-union Things joyned with glew being broken asunder may be glewd againe but if a mans Arme be broken off it can never be joyned on againe So those Hatreds are most incureable which arise out of the greatest and most naturall Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Love of friends is turn'd to Wrath besure That Wrath is deepe and scarce admits a Cure Another very usuall but most evill cause of Hatred is Injury when a man because hee hath done wrong doth from thence resolve to Hate him Too many examples whereof there are in Writings both sacred and prophane Iosephâ—… Mistresse first wronged him in assaulting his chastity and then Hated him and caused him to be cast into prison Ammon first abused his sister Tamar and then Hated her worse than before hee loved her Phadra having solicited Hippolitus her husbands sonne unto incest being denyed did after accuse him to his father and procure his ruine And Aristotle proposeth it as a Probleme Why they who corrupt and violate the chastity of any doe after hate them and gives this reason of it because they ever after looke on them as guilty of that shame and sadnesse which in the sinne they contracted This cause of Hatred Seneca and Tacitus have both observed as a thing usuall with proud and insolent men first to Hurt then to Hate And the reason is first because injurie is the way to make a man who is wronged an enemy the proper affection which respecteth an enemy is Hatred Againe he who is wronged if equall or above him that hath done the wrong is then feared and Oderunt quos metuunt it is usuall to hate those whom we feare if inferiour yet the memory and sight of him doth upbraid with guilt affect with an unwilling unwelcome review of the sinne whereby he was wronged and Pride scornes reproofe and loves not to be under him in Guilt whom it overtops in Power for Innocence doth alwaies give a kind of superiority unto the person that is wronged besides Hatred is a kind of Apologie for wrong For if a man can perswade himselfe to hate him whom he hath injured he will begin to beleeve that hee deserved the injury which was offered unto him every man being naturally willing to find the first inducement unto his sinne rather in another than himselfe The next cause which I shall observe is Feare I meane slavish Feare for as Love excludeth Feare so Feare begetteth Hatred and it is ever seene Qui terribiles sunt timent they that terrifie others doe feare them as well knowing that they are themselves hated for as Aristotle speaketh Nemoquem metuit amat no
Wee seach for Evill in our selves to expell it but wee search for evill in another to finde it There is scarse a more hatefull quality in the eyes of God or Man than that of the Herodians to lye in wait to catch an innocent man and then to accuse him Another Effect which proceedeth from corrupt Hatred is proud and insolent carriage whereby wee contemne the quality or undervalue and villifie the Merit of a person For though the Apostle hath in this respect of Pride and Swelling opposed Knowledge unto Love Knowledge puffeth up but charity edifieth yet the opposition holdeth not there onely For there is Tumor Cordis as well as Tumor Cerebri as well a stubborne as a learned Pride a Pride against the Person as against the weaknesse of our Brother a Pride whereby wee will not stoope to a yeelding and reconciliation with him as whereby wee will not stoop to the Capacitie and Edification of him that is the swelling of Malice and this of Knowledge And hence it is that Hatred as Aristotle hath excellently observed when it is simple and alone though that seldome fall out is without the admixtion of any Griefe And the reason I take it is because Griefe is either for the Evill of another and so it is ever the Effect of Love or for the Evill which lyeth upon our selves and so is the cause of Humilitie neither of which are agreeable with Hatred whose property ever it is to conceive in it selfe some worth and excellency by which it is drawne to a Contempt and Insolence towards another Man And therefore as it was Pride in Men and Angels which wrought the first Hatred between God and them so the most proper and unseparable Effect of this hatred ever since is Pride The last Corruption of this Passion is Impatience Contention and Fury as the wise Man telleth us Hatred stirreth up strife And therefore that worthy Effect of Love which is contrary to this of Hatred is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Longanimitas Long suffering to signifie some length distance and remotion between a Mans Minde and his Passion But Hatred being of a fierce Nature is so farre from admitting any Peace or yeelding to conditions of parley that as hath been observed out of Aristotle it rests not satisfied with the Misery but desires if it bee possible the utter overthrow of an Enemy CHAP. XVI Of the Affection of Desire What it is The severall kindes of it Naturall Rationall Spirituall Intemperate Vnnaturall Morbid Desires The Object of them Good pleasant as possible as absent either in whole or in degrees of perfection or continuÌ„ance The most Generall Internall cause Vacuity Indigence Other Causes Admiration Greatnesse of minde Curiosity THe next Passions in order of Nature to these two are Desire and Abomination which because they differ not much otherwise from Love and hatred than the Act from the Habit or then a man sitting from himselfe walking Desire being but the motion and exercise as delight is the Quiet and Repose of our Love I shall therefore the more briefly passe it over Desire is the wing of the soule whereby it moveth and is carried to the thing which it loveth as the Eagle to the Carâ—…ise in the Scripture proves to feed it selfe upon it and to be satisfied with it For as the Appetite of the Eagle is attended with sharpenesse of fight to discover its prey with swiftnesse of wing to hasten unto it and with strength to seize upon it So according to the proportion of the Souleâ—… love unto its object doth it command and call together both the Wisedome and Powers of the whole man to direct unto and to promote the procuring of it And the very best characters and truest lineaments which can bee drawne of the minds of men are to be taken from their Desires rather than from their Practises As Physitiaâ—… often judge of the Diseases of sicke men by their Appetites Ill men dare not doe so much evill as they desire for feare of shame or punishment Good men cannot doe so much good as they desire foâ—… want of Power and Provisions of vertue Besides Practises may be over-ruled by ends but Desires are alwaies genuine and naturall for no man can bee constrained to will that which â—…ee doth not love And therefore in the Scriptuâ—… good men have had most confidence in approving themselves unto God by their affections and the inward longings of their soules after him as being the purest and most unfaigned issues of Love and such as have least Proximity and Danger of infection from forraigne and secular ends Saiâ—… Paul himselfe was much better at willing than 〈◊〉 performing and Saint Peter who failed in his promise of Dâ—…ing dares appeale to Christs owâ—… Omniscience for the truth of his Loving Whaâ—… ever other defects may attend our actions this is an inseparable character of a pious soule that â—… desires to feare Gods name and according to thâ—… prevalency of that affection hath its conversation in heaven too In which regard Christ is called the Desire of all Nations both because where he is he draweth all the hearts and desires of his people unto him and also doth by his grace most fully answer and satisfie all the desires that are presented before him as it is said of one of the Romane Emperours Neminem unquam dimisit Tristem he never sends any discontented out of his presence The desires of the Soule are of three sorts according to the three degrees of perfection which belong unto man Naturall Rationall Spirituall Naturall desires respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things of simple Necessity to the Being Preservation and integrity of Nature as the desires which things have to their proper nourishment and place ad conservationem individui for preserving themselves and to propagation increase ad conservationem speciei for preserving of their kind Rationall Desires are such as respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such things as are Elegible in themselves and the proper objects of right Reason such as Felicâ—…y the common End of all rationall Appetitions Vertue the way and externall good things as Health Strength Credit Dignitie Prosperity the Ornaments of humane life Spirituall Desires respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heavenly and spirituall things the things of God Things which are above The knowledge whereof we have not by Philosophicall but by Apostolicall discovery by the Spirit of God who â—…ely searcheth the deepe things of God The Corâ—…pt Desires contrary unto these are either Vitious or Morbid Vitious are againe of two sorts First Intemperate and incontinent Desires which erre not in the substance or nature of the thing desired but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher speakes in the measure and manner of desiring them It is lawfull to drinke Wine and a Man may erre as Timothy did in an over rigorous severity to Nature when health or needfull refreshment requireth it
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 etiam
of Light But of all these former objects of mans Delight because they are amongst Salomons Catalogue of things under the Sunne none are here without vexation and vanities For to let passe the lightning of an idle mirth which indeed is madnesse and not Ioy. For Seneca telleth us that true Ioy is a serious and severe thing and not to meddle with riches and other secular Delights which have wings to fly from us and thornes to prick us even that highest naturall Delight of the Mind Knowledge and the heavenly eloquence of the Tongues of Angels which a man would think were above the Sunne and therfore not obnoxious to Salomons vanity would be in man without the right corrective thereof but a tinkling noise yeelding rather a windy Pleasure than a true Delight The properties whereof is not to puffe up but to replenish And therefore it is the prayer of Saint Paul The God of Peace fill you with all Ioy. True heavenly Ioy is a filling a satiating Ioy a Ioy unspeakeable with Saint Peter a Peace past understanding with Saint Paul Nor doth this property of overflowing and swallowing the Mind add any degrees of offence or anxiety therunto for it is not the weaknesse of the soule as it is of the body to receive hurt from the excellency of that which it delighteth in nor doth the mind desire to subdue or conquer but onely to be united with its object And here the onely corruption of our Delight is the deficiency and imperfections of it For though this blessed Light leaves not any man in the shadow of death yet it takes him not quite out of the shadow of sinne by the darknesse wherof hee is without much of that lustre and glory which he shall then have when the righteous shal shine like the Sunne in the Firmament Yet at the least our endeavours must be that though our Ioyes cannot be here a Replâ—…nishing Ioy yet it may be an Operative Ioy and so worke out the measure of its own fullnesse I have done with the severall Objects of mans delight Corporall Morall Intellectuall and Divine CHAP. XX. Of the Causes of Ioy. The union of the Object to the Faculty by Contemplation Hope Fruition Changes by accident a cause of Delight I Now proceed to speak of the more particular causes and effects of this Passion Touching the former not to meddle with those which are unnaturall belluine and morbid which the Philosopher hath given some instances of The generall cause is the naturall goodnesse of the Object and the particulars under that Any thing which hath a power to unite and make present the Object with the Faculty And that is done to speake onely of intellectuall Powers three manner of wayes by Contemplation by Confidence and by Fruition by thinking of it in the Minde by expecting of it in the Heart and by enjoying it in the whole Man Contemplation addes unto the Soule a double Delight First from it's owne property it being the proper and naturall agitation of mans minde insomuch that those things which wee abhorre to know experimentally our curlous and contemplative nature desires to know speculatively And therefore the Devils first temptation was drawne from the knowledge as well of evill as good for he knew that the minde of Man would receive content in the understanding of that which in it's owne nature had no perfection in it But then secondly in the Object of true Delight Contemplation ministreth a farther Ioy in that it doth in some sort pre-unite our Soules and our Blessednesse together and this is partly the reason why Aristotle so much advanceth his Contemplative before his practique Felicity For though this in regard of it's immediate reference unto Communion be of a more spreading and diffusive Nature yet certainly in that sweetnesse of content that serenity of Soule that exaltation of thoughts which we receive from those noble motions of the higher Mind the other doth farre in pleasure and satisfaction surpasse all active happinesse And hence we see in the parts of Mans Body those which are if I may so speake more contemplative have precedence to those that are more practique The parts of Vision are before the parts of Action the right eye is preferred before the right hand Thus we may observe in God himselfe notwithstanding in him there can bee neither accession nor intermission of Delight yet by way of expression to us ward he did not in the creation of the World so much ioy in his fiat as in his vidit not so much when he gave his creatures their Nature as when he saw their Goodnesse Nature being the Object of Power but Goodnes the Object of Delight and therefore the day of his rest was more holy than the dayes of his working that being appointed for the Contemplation as these were for the production of his creatures And as Contemplation by way of Prescience when it looketh forward on good things hoped So also by way of Memory when it looketh backward and receiveth evill things escaped doth minister matter of renewed Ioy. No Man looketh on the Sea with more comfort than he who hath escaped a shipwracke And therefore when Israell saw the Egyptians dead on the Sea shore the fear of whom had so much affrighted them before they then sang a Song of Triumph Past troubles doe season and as it were ballace present Comforts as the Snow in Winter increaseth the beauty of the Spring But in this particular of Contemplation notwithstanding the excellency of it there may be Corruption in the Excesse For in those matters of Delight except they be such as are disproportioned to our corrupt Nature I meane divine things wee seldome erre in the other extreme And that is when wee doe not divide our selves between our parts and let every one execute his proper function so to attend upon meere mentall notions as to neglect the practicall part of our Life and withdraw our selves from the fellowship and regard of humane society is as wicked in Religion as it would be in Nature monstrous to see a fire burne without light or shine without heate aberrations from the supreme Law being in divine things impious as they are in naturall prodigious And therefore that vowed sequestration and voluntary banishment of Hermits and Votaries from humane society under pretence of devoting themselves to Contemplation and a fore-enjoying of the Light of God is towards him as unâ—… pleasing as it is in it selfe uncomfortable for their very patterne which they pretend in such cases to imitate was not only a burning lamp by the heate of his owne Contemplations but a shining lamp too by the diffusing of his owne Comforts to the refreshing of others A second cause of Delight is the sure Confidence of the Mind Whereby upon strong and unâ—…ring grounds it waiteth for the accomplishment of it's desires so that what ever doth incourage our Hope doth therewithall strengthen and inlarge our Delight
and as in Massie bodies though violent motions be in the weakest as being furthest from the strength that impelled them yet naturall are ever swiftest towards the Center as nearest approaching unto the place that drawes them so in the Hopeâ—… of men though such as are violent and groundleâ—…sse proove weaker and weaker and so breake out at last into emptinesse and vapour In which respect * Philosophers have called Hope the dreames of waking men like that of the Musitian whom Dionissiuâ—… deceived with an empty promise of which I spake before yet those that are stayed and naturall are evermore strong when they have procured a larger measure of presence and union to their Object Quâ—… propius accedimus ad spem fruendi eò impatientius caremus The nearer we come to the fruition of a good the more impatient we are to want it And the reason is because Goodnesse is better knowne when it is in an nearer view of the understanding and more unite thereunto And the more we have of the knowledge of goodnesse the more we have of the Desire of it if any part be absent Besides all greedinesse is attractive and therefore the more we know of it the faster we hasten to it And it is the nature of good to encrease the sense of the remainders of evill So that though the number of our defects be lessened by the degrees of that good we have obtained unto yet the burthen and molestation of them is increased and therefore the more possession we have of good the greater is our wearineâ—… of evill and the more Nature sceleth her defects the more doth she desire her restauration The next condition in the Object of our Hope is possibility for though the will sometimes being inordinate may be tickled with a desire of impossibilities under an implicitâ—… condition if they were not so yet no hope whither regular or corrupt can respect it's object under that apprehension It worketh two passions most repugnant to this hatred and despaire the one being a proud opposition the other a dreadfull flight from that good in which the mind perceiveth an impossibility of attaining it Now the apprehension of possibility is nothing else but a conceit of the convenience and proportion betweene the true meanes unto an end hoped and the strength of those powers which are to worke or bestow them or if they be such ends as are wrought without any such meanes by the bare and immediate hand of the worker ' it is an apprehension of convenience betwixt the will and power of him that bestoweth it Here then because I finde not any arguments of large discourse in the opposite passion unlesse we would passe sró natural or morall unto Theologicall handling thereof we may observe what manner of despair is only regular allowable I mèan that which in matters of importance drives us out of our selves or any presumption and opinion of our own sufficiency But that despaire which riseth out of a groundlesse unbeliefe of the Power or distrust of the Goodnesse of a superiour Agent especially in those things which depend upon the Will and Omnipotency of God hath a double corruption in it both in that it defiles and in that it ruines Nature defiles in that it conceives basely of God himself in making our guilt more omnipotent than his Power and sinne more hurtfull than he is good ruines in that the minde is thereby driven to a flight and damnable contempt of all the proper means of recovery Of this kind of Despaire there are three sorts The one Sensual arising out of an excessive love of Good Carnal and Present and out of a secure contempt of Good Spiritual and Future Like that of the Epicures Let us eat and drink while we may To morrow we shall die The other Sluggish which dis-hearteneth and indisposeth for Action causing men to refuse to make experiments about that wherin they conclude before hand that they shall not succeed The third Sorrowfull arising from deep and strong apprehensions of Feare which betrayeth and hideth the succours upon which Hope should be sustained as in the great Tempest wherein Saint Paul suffered shipwrack when the Sunne and Starres were hid and nothing but Terrour to be scene All Hope that they should be saved was taken away The last condition in the object of Hope was Difficulty I mean in respect of our own abilities for the procuring of the Good we hope for and therefore Hope hath not only an eye to Bonuâ—… the good desired but to Auxilium too the help which conferres it No man waiteth for that which is absolutely in his own power to bestow upon himselfe Omnis expectatiâ—… est ab extrinseco all Hope is an attendant Passion and doth ever rely upon the Will and Power of some superiour causes by dependance whereupon it hath some good warrant to attaine its desires And thus in Divine Hope God is in both respects the Object of it both per modum Boni as the Good Desired per modum Auxilii as the Ayde whereby we enjoy him So that herein all those Hopes are corrupt foolish which are grounded either on an error concerning the Power to help in some assistants or coÌ„cerning the Will in others as indeed generally a blinde and mis-led judgement doth nourish Passion Of the former sort are the Hopes of base degenerous minds in their depeÌ„dance upon second and subordinate means without having recourse to the first supreme Cause which is to trust in lying vanities for every man is a lyar either by Impotency whereby he may faile us or by Imposture whereby he may delude us Of the other sort are the Hopes of those who presume on the helps and wils of others without ground warrant of such a confidence whence ariseth a sluggish and carelesse security blindly reposing it selfe upon such helps without endeavouring to procure them unto our selves And this is the difference betweene Despaire and Presumption Hope looketh on a good future aâ—… possible indeed in it selfe but with all as difficult to us and not to be procured but by Industry and labour Now Despaire leaveth out the apprehension of possibility and looketh onely on the hardnesse on the other side Presumption neveâ—… regardeth the hardnesse but buildeth onely upon the possibility And this is spes mâ—…rtua that dead Hope which by the rule of opposition wee may gather from the life of Hope spoken of by S. Peter For a lifely Hope worketh such a tranquillity of minde as is grounded on some certainty and knowledge it is 〈◊〉 Luminosa a Peace springing out of Light but dead Hope worketh a rest grounded onely on ignorance such as is the security of a dreaming prisoner which is rather sencelesnesse than Peaceâ—… and this is Tenâ—…brosa â—…ax a Peace springing out of Darknesse for a true Peace is quiet ex fide a beleeving rest but counterfeit is only quies ex somno a sleeping or dreaming
usually more copious then far Learnedner men Quia doct is est Electiâ—… modus because able Speakers use choice and Iudgement in what they produce Another Cause of Boldnesse in attempts may be Religion and a Confidence of Divine Direction unto what we doe Ithu his pretence unto zeale was that which caused him to walke furiously And in this case as the Historian speakes Melius vatibus quam Ducibus parent Men are apâ—…er to be led by their Prophets then by their Captaines And we finde when God would encourage his People in their warres he gave them signes and assurances for their faith to relie upon above their feares that where Reason saw cause of Doubting Faith might see all Defects supplied in God so to Gideon to Ahaz to Hezekiah and others and the Church complaines of the want of them in their times of Calamity We see not our signes neither is there amongst us any Prophet or any one that knoweth how long When Iâ—…suah did fight Moses did pray and Israel was more encouraged by the intercession of the one then by the valour of the other And the Philistines were never more affrighted then when Israel brought forth the Arke of God against them for as Ajax said in the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God will fight He can make weak men put the strong to flight And therefore Tolumnius the Soothsayer having received happy Auguria doth thereupon grow to Resolutions of courage Hoc erat Hoc votis inquit quod saepè petivi Accipio agnocosque Deos me me duce ferrum Corripite ò Rutili This This is that which in my chiefest thought I still desir'd and now finde what I sought The Divine Tokens â—…embrace and see Come Souldiers Take your swords and follow me Unto this Head of Religion belongeth Innocency as a most excellent cause of Boldnesse for the Righteous is bold as a Lyon which careth not though a multitude of Shepheards come out against him And the Philosopher tels us that they who have done no wrong unto others are confident of successe in their Attempts beleeving that they shall finde no Enemies because they have provok'd none A notable Example whereof wee have in M. Publius Furius the Roman Consul who was so confident of his owne Integrity in publike Administration that being deputed by lot to governe the Province of Spaine hee chose the two bitterest Enemies that he had in the City to be Coadjutors with him in that Dispensation Whereunto may be added the Answer which Drusus gave to him who would have contrived his house for secrecie when hee told him that hee could wish his house were pervious and transparent that his privatest Actions might be seene in publick And as Religion and Innocencie so on the other side Deboishnesse and Desperatenesse of living doth implant a marvellous Boldnesse in the Mindes and faces of men when they have no Modesty or shame to restraine them As we see in Gypsies Parasites Jugglers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neurospastae and such like And therefore such kinde of men both in Scripture and in other writings are said to have faces of brasse and necks of Iron whorish and impudent foreheads that cannot blush or be ashamed and these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall finde for synonymies and of equall signification whereof the former signifie Despaire Impudence and the other Boldnesse Againe as Impudence so Shame and feare of Disgrace is a great Cause of Boldnesse in vertuous and honourable Attempts for there is no Man of generous principles but will much rather chuse an honourable danger than a sordid safety and adventure his Person before hee will shipwrack his honesty or good name choosing ever to regulate his Behaviour rather by a morall than a naturall feare to give an account of himselfe rather to those that love his vertues than to those who love his fortunes In one word standing more in awe of mens Hearts than of their Hands and shunning more a Iust Reprehension than an Vnjust Injury And to this purpose it is gravely observed by the Historian that the dishonour which the Romans suffered ad furcas Caâ—…dinas was that which procured their adversaries a bloudy overthrow afterwards quia Ignominia nec Amicos parat nec Inimicos tâ—…llit Their saving of the lives of the Romans to bring Ignominy upon them being esteemed not a benefit but a scorne a very like example we have hereunto in the servants of David abused and put to shame by Haâ—…un the sonne of Ammon And thus the Poet expresseth the courage of Dares revived by the fall which hee had from Entellus At non tardatus casu nec territus heros Acrior ad pugnam redit vim suscitat ira Tum pudor incendit vires Conscia Virtus Dares no whit dismay'd reneweâ—… the fight With a more eager force wrath doth excite The stouter courage Shame with Valour met Inflam'd his minde and did his weapon whet Another cause of Boldnesse is Immunity from Danger or at least a Versatilousnesse and Dexterity of wit to evade it or shift through it And therefore though cunning men dare not alwaies second their contrivances with Execution nor let their hand goe in Equipage with their wit yet commonly men of vigorous fancies are so far in love with their owne conceptions that they will many times venture upon some hazards to bring them into act trusting the same 〈◊〉 to bring them out of Danger which hath at first made them to adventure on it as Dariuâ—… was wont to say of himselfe that in a pinch and extremity of perill hee 〈◊〉 ever wisest and Sylla gave the same judgment of himselfe that he came off best in those businesses which he was the most suddenly put upon which also I finde observed in the Character of our Henry the seventh who hath had the felicity above all his Praedecessorâ—… to have his â—…ineamenti drawne by the ablest pen that hath êmployed it selfe in our Story that his wit was ever sharpened by Danger and that he had a greater Denterity to evade than Providence to prevent them Another cause of Boldnesse as I have formerly noted on that Passion is strength of Love as we see weake Creatures indefence of their young ones will set upon those that are strong and the Tribune in A. Gellius out of Love either of his Countrey or of Glory did not only advice but himselfe undertake the executing of a service where in hee was before-hand certaine to perish And the same Author telleth us of Euclide a Desciple of Socrates who ventured in a disguise upon the evident danger of his Life to enjoy the Discourses and Counsels of his Master Lastly Pride greatnesse of Minde or Parts and opinion of Merit especially if it meet with discontentednesse and conceits of being neglected doth very often embolden men to great and now Attempts For it is a very hard thing when
great Abilities and vast Hopes meet together to governe them with moderation Private Ends being in that case very apt to engage a mans parts and to take them off from publicke service unto particular advantage And therefore I take it there is no temper of Minde that will with that evennesse and uniformity of proceeding or felicity of successe promote publicke and honourable Ends as Height of Abilities with moderation of Desires because in that case a man can never stand in his own light noâ—… have any mist or obstacle between his Eye and his End Now from this ground I beleeve did arise that Maxime of some of the States of Greece noted by Tully and at large debated by the Philosopher Nemâ—… de nobis unui excellat that they would not have any one man to be notoriously eminent in abilities above the rest and thereupon instituted Ostracisme or an honourable Bannishment as a restraint either to abate the excessive worth of eminent men or to satisfie and asswage the Envy which others might conceive against them who are apt to hate the vertues which they can onely admire or lastly to prevent the dangers which greatnesse of parts taking advantage of popularity and vulgar applause might haply venture to bring upon things Vpon this ground the Ephe sians expelled Hermodorus and the Athenians Aristides because he was too just for the rest of the people As one Voice in a Consort which is loud above the proportion of the rest doth not adorne but disturbe the Harmony and therefore usually mâ—…n of great parts have lien either under Envy or Iealousie Mens minds out of I know not what malignity being apt to suspect that that will not be used unto Good which might be abused unto Evill which Tacitus noteth to have been the quality of Domitian and Ammianus Marcellinus of Constantius towards men of the greatest worth Now according to the difference of this Affection in different men so it worketh two different Effects 1 There is a Happy and Discreeâ—… boldnesse which doth not anticipate but second and attend the mature counsels of the minde and doth first call out and stirre up it selfe by wisedome before it proceed unto Action or Execution like the Boldnesse of the Lyon which is Slow but at last prospers in what it undertakes For after Counsell hath ripened Resolutions Boldnesse is then the best Instrument to accomplish them and in that case quo minus timoris minus fermè perituli as the Historian speaks The lesse feares are the lesse also are their dangers and the greater their Confidence the surer their successe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeks by venturing did enjoy Their ten yeares wish and gained Troy 2 There is a hasty and rash Boldnesse which beginning too speedily without Counsell doth usually end too Cowardly without Courage for rash men whom the Philosopher cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men made up of confidence and feare are bold and boasting before a Danger but in it very timorous or at least inconstant Lyons in peace but Harts in warre as Tertullians Proverb hath it Like those of whom Livy and Florus tell us That they were more than men in the onset and lesse than women in the issue melting away from their Resolutions like Snow And another ill property of the Rashnesse of this Passion is That it will expose a man to more danger than the successe which it aimes at can compensateâ—…as he that fishes for a Gudgeon with a golden hooke or as Vlysses who went backe to the Cyclopâ—… his denne to fetch his cap and girdle which he had left behind him Another is that it makes men Overvalue themselves and so undertake things too hard for them to endure or hold out in Like Menelaus in the Poet who would venture to fight with Hector or Ariâ—…ioxenus in Tully who being a Musitian would needs determine in questions of Philosophy Lastly it hath a property as we say to breake the Ice and to give the first onset upon dangerous Attempts which is a thing of very perillous consequence not only to the Author but many times to the publick Peace too c forward exulcerated and seditious spirits being too ready to follow what they dare not begin CHAP. XXI Of the Passion of Feare the Causes of it Impotency Obnoxiousnesse Suddennesse Neerenesse Newnesse Conscience Ignorance of an Evill THe opposite Passion to this of of Hope is Feare which being an Equivocall Passion and admitting of many different kinds can scaâ—…se have any whole and simple definition to explaine it There is a Vertuous Feare a Feare of Sinne and Shame an Intellectuall Feare of Admiration when the excellency of the Object dazleth our Eye a Feare of Reverence an Astonishing Feare by reason of the Newnesse and an Oppressing Feare by reason of the Neerenesse and Inavoydablenesse of the Evill sea red It is a Griefe Trouble Flight Aversation of some approaching Evill apprehended either as destructive or as burthensome to our nature and not easily resistable by our strength For the qualification of the Object thereof because it is in all circumstances like that of Hope save in the Evill of it I shall therefore forbeare to touch it and shall onely in briefe consider the Dignities and Defects thereof in its Causes and Effects Fear is an humbling debasing Passion which alwaies importeth some manner of servitude and subjection in whom it resideth So then as in the former Passion of Hope I noted the fundamentall cause thereof to be Weaknesse and Wâ—…nt so likewise in this of Feare the Root and first Principle is Weaknessâ—… and Subjection whereof the one implyes a disability in us to resist the other a necessity to undergoe an evill Hence it is that wee feare the displeasure of Great men or the Power of Vnjust men or the Competition of Popular and Plausible men or the Cunning of Close and Malitious men or the Revenge of Provoked men or the Guilt of Injurious men that have wronged us already because in all these cases there is some notice of Weakenesse and Subjection in us so that Feare is of all other a naked Passion For as Nakednesse hath three evill properties to disable for Defence to expose to Injury and from both to work shame in the consciousnesse of our dejected condition So likewise Feare hath three properties to make us Impotent and Obnoxious and from both these to beget Shame For though his speech was true Rubor est virtutis color that Shame and Vertue have the same colour which makes it seeme a companion rather of Perfection than of Weaknesse yet indeed it is rather a signe of a mind vertuously disposed in restifying the quicke apprehensivenesse of its own defects than any Adjunct of Vertue it selfe So then the Roots of this Passion are Weaknesse and Subjection both together so that where either condition is wanting there is not any proper ground of Feare and therefore wee see sundry
great is this Delight that Men have ventured on much Trouble to procure it As Pythagoras Platâ—… Democritus travelled into remote Countries to gather Knowledge as Salomon sent to Ophir for Gold And as it makes adventurous to undertake Troubles so it helps men to beare them A true lover of Knowledge will hardly be over-borne with any Ordinary distresse if it doe not violate and restraine that particular appetite If hee may enjoy the Delights of Learning hee will be very moderately affected with his other restraints Archimedes was not sensible of the losse of Syracuse being wholly intent upon a Mathematicall Demonstration And Demetrius Phalerâ—…us deceived the Calamity of his Banishment by the sweetnesse of his Studies A Man is never afflicted to the Quick but when hee is punish'd in his most Delightfull Affections of all which the most predominant in Rationall men is this of Knowledge And therefore as the first Creature God formed was Light to shew that all his Works were made in Wisedome that they might set forth and manifest his Glory so the first motion of Adam after his Creation was towards Knowledge By his Exercise of Knowledge hee shewed Gods Image in him and by the Ambition after more hee lâ—…st it As no Man sinnes easier than in the Thing which hee best loves And for this cause wee may observe that Christs frequentest Miracles were shewed in opening the Eyes of the blind and the Eares of the Deafe and Dumb. His Mercies being perfect extended themselves on those Faculties which are the chiefe Instruments of Knowledge in Men which they most love And this love of Knowledge is seene evidently in this that men had rather have sober Calamities than mad pleasures and more freely choose cleare Intellectuals with miserie than disturb'd with mirth Many Men better content themselves with but a crazie body for the fruition of their studies than to purchase a better Health at so great a Price as the losse of Learning But the Principall Excellencie of Knowledge is this That it guideth the Soule to God and so doth all kinde of Right Knowledge in divers respects For first there is scarce any Science properly so called which hath not its Arâ—…ana to pose and amaze the Understanding as well as its more easie Conclusions to satisfie it Such as are in Philosophie those Occult Sympathies and Antipathies of which naturall Reason can render no Account at all which overcomming the utmost Vigour of humane Disquisition must needs enforce us to beleeve that there is an Admirable Wisedome that disposeth and an infinite Knowledge that comprehendeth those secrets which we are not able to fathome Againe since the Knowledge of Things is either of their Beings or of their Properties and Operations And Nature abhorreth the Motion of proceeding In Infinitum in either of these necessary it is that the Minde of man tracing the footsteps of naturall things must by the Act of Logicall Resolution at last arise to him who is the fountaine of all Being the First of all Causes the Supreame over all Movers in whom all the rest have their Beings and Motions founded And this the Lord in the Prophet hath delivered unto us I will heare the Heavens and the Heavens shall â—…eare the Earth and the Earth the Corne and Wine and they Iezreel Iezreel cannot subsist without Corne and Wine shee cries to them to help it These cannot help without the Earth to produce them they cry to that to be fruitfull The Earth can bring forth nothing of it selfe without Influence benignity and comfortable showers from the Heavens it cries to them for ayde The Heavens cannot give Raine nor Warmth of themselves without him who is the Father of Raine and the Fountaine of Motion So that here are three notable Things to be observed The Connexion and Concatenation of All second Causes to one another The Cooperation of them together for the good of the Church and the Subordination of them all to God unto whom at length the more accurate Inquiry into them doth manuduct us And this Subordination standeth in foure things 1. All things are Subordinate unto God in Being Hee only hath Being per Essentiam By Absolute and Originall Essence all other things per participationem by derivation and dependance on him 2. In Conservation For God doth not make his Creatures as a Carpenter doth his House which can after stand by it selfe alone but having our very Being from him that Being cannot Be or Continue without His supportance as light in the house dependeth both in Being and in Continuance upon the Sunne 3. In regard of Gubernation and providence for All things are by his Wisedome guided unto the Ends of his Glory And even those Creatures which flie out of the Order of his Precepts doe fall into the Order of his Providence Lastly in Regard of Operation For in him wee live and move hee worketh Our works for us Second Causes cannot put forth any Causality till he be pleased to concurre with them Againe since wee finde that all other Creatures have answerable to the Instincts and Appetitions which Nature hath Grafted in them proportionable Objects of equall Latitude in goodnesse to the Faculties which are carried unto them It must needs be reasonable that that be not wanting to the Excellentest of Creatures which all the rest doe enjoy Since then the supreame Appetite of the Reasonable Soule is Knowledge and amongst all the Creatures there never was yet any found able to fill and satisfie this Desire But that still there is both roome for more Knowledge and Inquirie after it And besides all the Knowledge of them is accompanied with Vnquietnesse and labour as the Beast first stirres the mudd in the water with his feet before hee drink it with his Mouth from hence it infallibly followeth that from these lesser Objects the Soule be carried at the last to God The Adequate and Vltimate End and Object of all our Desires as Noahs Dove was carried back to the Ark when shee found no place for the sole of her foot to rest on Againe when wee see things which have no knowledge work so regularly towards an End as if they knew all the way they were to goe wee must needs conclude they are guided by a Mighty wisedome and Knowledge without them as when an Arrow flyeth directly to the Mark I am sure it was the Hand of a skilfull Archer that directed it Vnto the Perfection of Knowledge after due and proper Representation of Objects in themselves or in their Causes Effects Principles unto the Minde There are in the Subject three things requisite First Clearenesse of Apprehension to receive the right and distinct Notion of the Things represented as the clearenesse of a Glasse serveth for the Admission of a more exact Image of the face that looks upon it whereas if it be soil'd or dimm'd it rendreth either none or an imperfect shape Secondly Solidity of
Iudgement to try and weigh the particulars which wee apprehend That out of them wee may sever for our use the pretious from the vile for Knowledge lies in Things as Gold in a Mine or as Corne in the Straw when by diligent inquiry after it wee have digged it up and thresh'd it out wee must then bring it to the fire and fanne to give it us purified from drosse and levity And this in Speculation answereth unto the generall vertue of practicall prudence in Morality whereby wee weigh the severall Mediums unto the true Ends of life and accordingly select and prosecute the Best Thirdly Fidelity of Retention for hee is not likely to grow Rich who puts up his Treasure as the Prophet speaks into a bag with holes For as Nature hath given to the Bodies of men for the furtherance of corporeall strength and nutriment a Retentive power to clasp and hold fast that which preserveth it untill a through concoction be wrought so proportionably is the Faculty of Memory given to Reason as a meanes to consolidate and enrich it And fluxes as in the Body so in the Minde too are ever Arguments and Authors of Weaknesse Whence it comes to passe that in matter of Learning many of us are faine to be Day-labourers and to live from hand to mouth being not able to lay up any thing And therefore in the choice of fit persons to breed up unto Learning wee should take a like course as wise Architects doe in choice of fit timber for Building They choose first the straitest and that which hath fewest knots and flawes in it which in the mind answereth unto clearenesse and evennesse of Apprehension For a cleare minde like strait and smooth timber will work easiest Next they take the heart and strongest substance and cut out the sap because that is best able to beare the weight that shall be laid upon it And this answers unto Maturity and firmnesse of Judgement Lastly they doe not take Sally or Willow or Birch and such other Materialls as are quickly apt to putrifie and weare away but such Timber as is lasting and Retentive of its Nature as Oake and Elme which may make the Superstruction of the nature of the Foundation strong and lasting and this answereth to that excellent Faculty of the Minde a Rationall memory from which one particular I think more than any other doe arise those vast differences of felicity and infelicity in the mindes of men addicted to the search of Knowledge Strange was the unhappinesse of Calvisius Sabinus in Seneca who being at vast charges in matter of learning was not yet able to retaine fast the Names of Achilles or Vlysses But as his Parasite was wont deridingly to advise him wanted a Grammaticall Attendant to gather up the fragments which his Memory let fall And Curio the Orator in Tully was wont when hee had proposed three things in an Oration to forget some one or other of them or to add a fourth yea Messala Corvinus forgat his owne name as Pliny telleth us And as wonderfull on the other side hath beene the felicity of some others Seneca the father could repeat two thousand words together in their Order Cyrus and Themistocles could call all their Souldiers by their Names by which one Art of Curtesie Otho aspired unto the Empire Adrian could read a Book which hee never saw before and after recite it by memory and of the Emperour Iulian it is said that hee had drunk Totum memoriae dolium the whole vessell of memory To say nothing of Simonides and Apollonius Tyanlus who in their old age the one at 80 the other at a 100 yeeres old were very famous for the exquisitenesse of their memories nor of Cyneas Charmidas Portius Latro and divers others who have beene admired for this happy Quality Now unto this Felicity doth conduce a Methodicall and orderly Disposition of minde to digest and lay up things in their proper places It was easier for Cyrus to remember men in an Army than in a Throng And hence hath proceeded the Art of Memory invented as Pliny tells us by Simonides and perfected by Meâ—…rodorus Sceptius consisting in the committing of severall Heads of matter unto distinct places whereof Quintilian discourseth in his Oratory Institutions Of Knowledge there are severall sorts according to severall considerations with respect to the Ends of it Some is Speculative for the improving of the Minde as Physicall Metaphysicall and Mathematicall Knowledge Others Practicall for fashioning and guiding of the manners and conditions of Men as Ethicall Politicall Historicall Military Knowledge Some mixt of both as Theologicall Knowledge consisting in the speculation of Divine Verities and in the direction of Divine Duties Some Iustrumentall being only subservient unto others as Grammaticall Rhetoricall Dialecticall learning In regard of Order some Superiour others Subalternate as Musick to Arithmetick Opticks to Geometry In regard of their Originall some Ingrafted as the supreame Principles of Verity and implanted notions of Morality which is called the Law of Nature and written in the Heart of all men Rom. 2. 14. 15. Other Acquired and by search and industry laboured out of those Principles and the others which are taught us Other Revealed and Divinely manifested to the Faith of Men whereof the supreame Principles are these two 1. That God in his Authority is infallible who neither can be deceived nor can deceive 2. That the things delivered in Holy Scriptures are the Dictates and Truths which that infallible Authority hath delivered unto the Church to be beleeved and therefore that every supernaturall Truth there plainely set downe in terminiâ—… is an unquestionable Principle and every thing by evident consequence and deduction from thence derived is therefore an undoubted Conclusion in Theologicall and Divine Knowledge In regard of the manner of Acquiring some is Experimentall A Knowledge of Particulars and some Habituall a generall knowledge growing out of the reason of Particulars And those Acquired either by Invention from a mans Industry or by Aâ—…scultation and Attendance unto those that teach us In regard of Objects some supreâ—…me as the Knowledge of Principles and Prime Verities which have their light in themselves and are knowne by evidence of their owne Tearmes Others derived and deduced by argumentation from those Principles which is the Knowledge of Conclusions In regard of Perfection Intuitive Knowledge as that of Angels whereby they know things by the View and Discursive as that of Men whereby wee know things by Ratiocination In regard of Order and Method Syntheticall when wee proceed in Knowledge by a way of Composition from the Causes to the Effects and Analyticall when wee rise up from Effects unto their Causes in a Way of Resolution With this noble Endowment of Knowledge was the Humane Nature greatly adorned in its first Creation So farre forth as the Necessity of a happy and honourable life of the Worship
And for the use of Doubtings First they lessen the number of heresies which are as I said alwaies obstinate And next it gives occasion of further enquiry after the Truth to those who shall find themselves best qualified for that service But Heresie comming under the shape of Science with shewes of Certainty Evidence Resolution especially if the inducements be quick and subtle doth rather settle the Vnderstanding and possesse it with false Assents than yeeld occasion of deeper search unlesse it meet with a more piercing Iudgement which can through confidence descry weaknesse For questionlesse the Errours of Great men generally honoured for their Learning when they are once wrapped up in the boldnes of Assertions do either by possessing the judgement with prejudice of the Author make it also subscribe to the error or if a more impartiall eye see insufficiency in the ground the Authority of the man frights and deterres from the opposing of his conceipt Whereas when mens assents are proposed with a modest confession of distrust and uncertainty the Vnderstanding is incited both to enquire after the reasons of Diffidence as also to find out means for a more setled Confirmation and cleering of the Truth CHAP. XXXVIII Of Errours the Causes thereof the Abuses of Principles Palsifying them or Transferring the Truth of them out of their owne bounds Affections of Singularity and Novell courses Credulity and Thraldome of Iudgement unto others How Antiquity is to be honoured Affection to particular Objects corrupteth Iudgement Curiosity in searching things Secret THe other maine Corruption of Knowledge was Errour whereby I understand a peremptory and habituall assent firmly and without wavering fixed upon some falshood under the shew of truth It is Aristotles assertion in his Ethicks that one man may conceive himselfe as certaine of his Errour as another man of his Knowledge and this indeed is so much the more dangerous Aberration from Knowledge by how much it seemes most â—…erly to resemble it If wee enquire after the prime Fundamentall Cause the Gate by which Errour came first into the World Syracides will tell us in a word that Errour and Darknesse had their beginning together with Sinners And the reason is because sinne being a partition-wall and a separation of man from God who is Pâ—…ter Luminum the Father and Fountaine of all Knowledge and whose perfections man did at first one principall way by Knowledge resemble cannot chuse but bring with it darknesse and confusion into the Soule But I shall enquire rather after the more Immediate and Secondary Causes some whereof amongst sundry others I take to be these 1 A first and most speciall one is the Abuse of Principles For the Vnderstanding must have ever somthing to rest it selfe upon and from the conformity of other things thereunto to gather the certainty and evidence of its Assents For it is the nature of mans minde since it had at first it selfe a beginning to abhorre all manner of Infinity á Parte-Ante I meane in Ascending and Resolution as well of Sciences and Conclusions as of Entities and Natures as I before noted And therefore as the Vnderstanding is not quieted in Philosophicall inquiries about created things till it have according to their severall differences ranged them severally within the compasse of some Finite Line and subordinated the Inferiors of every kinde Sub anâ—… Summâ—… Genere under one chiefe and rests not in the Resolution of Effects into their Causes till it come to Aliquid primum in Time in Motion in Place in Causality and Essentiall Dependance so likewise it is in Knowledge Truth notwithstanding a Parte Post downward our pursuits of them seeme Infinite and Vnlimited by reason of our owne Infinities and Aeviternity that way yet upward in the resolving of Truth into its Causes and Originals the Vnderstanding is altogether Impatient of proceeding in Infinitum and never rests till it finds a Non â—…ltra an utmost linke in the chaine of any Science and such a Prime Vniversall Vnquestionable Vnprovable Truth from whence all Inferiour Collections are fundamentally raised and this is the Truth of Principles which if it be traduced and made crooked by the wrestings of any private conceipt mishapes all Conclusions that are derived from it for if the foundation be weak the whole edifice totters if the root and fountain bee bitter all the branches and streames have their proportionable corruptions Now the Abuses of Principles is either by Falsifying and casting absurd Glosses upon them within their owne limits as when Philosophicall Errours are falsly grounded upon Philosophicall Axiomes which is Error Consequentia or Illationis an Errour in the Consequence of one from the other or else by transferring the Truth of them beyond their owne bounds into the Territories as I may so speake of another Science making them to encroach and to uphold Conclusions contrary to the nature of their Subject which is Error Dependentia or Subordinationis an Errour in the Dependance of one on the other For the former it hath been alwaies either the subtilty or modesty of errour to shrowd it self under truth that it might make its fancies the more plausible to fasten them upon undenyable grounds by a strange kinde of Chimistry to extract darknesse out of light Fraus sibi ex parvis said Fabius Maximus in Livy upon another occasion I will alter it thus Error sibi ex principlijs fidem prastruit ut cum magnâ mercede fallat Vnreasonable and groundlesse fancies alwaies shelter themselves under a plausible pretence of truth and ostentation of Reason As Praxitiles the Painter drew the Picture of Venus by the face of his Minion Cratina that so by an honourable pretext he might procure Adoration to a Harlot Thus as Platâ—… is said when he inveighed chiefly against Orators most of all to have played the Oratouâ—… making a Sword of â—…loquence to wound it selfe So they on the contrary never more wrong Knowledge than when they promise to promote it most It was the custome of that Scipio honoured afterward by the name of his Punicke Conquest alwaies before he set upon any businesse as Livy reports of him to enter the Capitoll alone pretending thereby a consultation with the gods about the justnesse issue and successe of his intended designes and then Apud multitudinem plerumque velut mente divinitus monitâ agebat Hee bore the multitude in hand that whatsoever exploits hee persuaded them to attempt had all the Approbation and Vnerring Iudgement of their Deities What were the ends of this man whither an Ambitious hope of fastning an Opinion of his owne Divinenesse in the midst of the people or an happy and politicke imposture the better to presse those people alwaies more inclinable to the perswasions of Superstitions than Reason to a free Execution of his designes it is not here necessary to enquire Sure I am even in matters of greatest consequence there have never been wanting the
greatest desires and endeavours are to keep it so alwaies his Secret Will is performed Eveâ—… by the free and Selfe-moving Operations of those who set themselves stubboâ—…nly to oppose it There is not then any Supreame Destiny Extriâ—…sically moving or Necessarily binding any Inferiours to particular Actions but there is only a Divine Providence which can as out of the Concurrence of differing and casuall Causes which we call Fortune so likewise out of the Intrinsicall Operation of all Inferiour Agents which we call Nature produce one maine and Supreame End without strayning or violating the proper Motions of any Lastly many men are apt in this case to father their sinnes upon the motions of Satan as if hee brought the necessity of sinning upon them and as Saint Paul said in Faith Not I but Sinne in me So they in Hipocresie Not I but evill motions cast into me and because the Devill is in a speciall manner called the Tempter such men therefore thinke to perswade themselves that their Evill commeth not from any Willingnesse in themselves but from the violence of the Enemies Power Malice and Policy It is true indeed that the Devill hath a strong Operation on the Wils of Corrupt men 1 First because of the Subtilty of his Substance whereby he can winde himselfe and his suggestions most Inwardly on the Affections and Vnderstanding 2 Secondly because of the Height of his Naturall Vnderstanding and Policy whereby he is able to transfigure himselfe into an Angel of Light and so to method and contrive his devices that they shall not misse of the best advantage to make them speed 3 Thirdly because of the vastnesse of his Experience whereby he is the better inabled to use such plots as have formerly had the best successe 4 Fourthly because of his manner of Working grounded on all these which is Violent and Furious for the Strength and therefore he is called a Strong Man a Roaring Lyon a Red Dragon And Deep for the subtilty of it and therefore his working is called a Mystery of Iniquity and Deceivablenesse of Iniquity Which is seene First in his Accommodating himselfe to our particular Humours and Natures and so following the tyde of our own Affections Secondly by fitting his Temptations according to our Vocations and Personall Imploiments by changing or mixing or suspending or pressing or any other the like qualifying of his Suggestions according as he shall find agreeable to all other Circumstances But yet wee doe not find in any of these any violation of mans Will nor restraint of his Obedience but rather the Arts that are used to the inveagling of it The working then of Evill Angels are all by Imposture and Deceit towards Good men and in respect of Evill men they are but as those of a Prince over his Subjects or of a Lord over his Slaves and Captives which may wâ—…ll stand with the Freedome of mans Will And therefore his temptations are in some place called the Methods in others the Devices in others the Sâ—…ares of Sâ—…tan All words of Circumâ—…ention and presuâ—…pose the working of our own Wiâ—…s Though then Satan have in a notable manner the name of Temptâ—…r belonging to him yet wee are told in another place that Every man is tempted when hee is drawne away of his owne Concâ—…piscence aâ—…d inticâ—…d So that the Devill hath never an 〈◊〉 Temptation such an one as carryes and overcomes the Will but it is alwaies ioyned with an Inward Temptation of our owne proceeding from the deceiâ—…fulnesse of our owne lusts So that in this case every man may say to himselfe as Apollodoruâ—… in Plutarch dreamed of himselfe when he thought he was boyled alive in a vessell and his heart cried out unto him I am the cause of all this misery to my selfe Many more things might be here added touching this Faculty which I wil but name As first for the manner of its Operations In some cases it worketh Naturally and Necessarily as in its Inclination unto Good in the whole latitude and generall apprehension thereof For it cannot will any thing under the generâ—…ll and formall notion of Evill In others Voluntarily from it selfe and with a distinct view and knowledge of an End wheâ—…unto it workâ—…th In others freely with a Liberty to one thing or another with a power to elicite or to suspend and suppresse its owne Operation In all Spontaneously without violence or compulsion For though in some respects the Will be not free from Necessity yet it is in all free from Coaclâ—…on And therfore though Ignorance Eeare may take away the complete 〈◊〉 of an Action proceeding from the Will because without such Feate or Ignorance it would not have been done Aâ—… when a man casteth his goods into the Sea to escape a shâ—…pwracke And when Oedipus slew Laius his Father nor knowing him so to be yet they can never force the Will to doe that out of violence which is not represented under some notion of Good thereunto Secondly for the Motives of the Will They are first Naturall and Internall Amongst which the Vnderstanding is the principall which doth passe Iudgement upon the Goodnesse and Convenience of the Object of the Will and according to the greater or lesser excellency therâ—…of represent it to the Will with either a Mandatory or a Monitory or a permissive Sentence The Will likewise doth move it selfe For by an Antecedent willing of the Eâ—…d she setteth her selfe on work to will the Means requisite unto the obtaining of that End And the Sensitive 〈◊〉 doth Indirectly move it too By suppressing or bewitching and inticing the Iudgment to put some colour and appearance of Good upon sensuall things And then as the Sunne seemeth red through a red glasse so such aâ—… a mans owne Affection is such will the End seeme unto him to be as the Philosopher speaks Next Supernaturally God moveth the Wilâ—… of men Not only in regard of the Matter of the Motion For in him we live and move and have our being but in regard of the Rectitude and Goodnesse of it in Actions Supernaturall both by the Manifestation of Heavenly Light They shall be â—…ll taught of God and by the Infusion and Impression of Spirituall Grace preventing assisting enabling us both to Will and to Doe of his owne good pleasure Lastly for the Acts of the Will They are such as respect either the End or the Means for attâ—…ining of it The Acts respecting the End are these three 1. A Loving and Desiring of it in regard of its Beauty and Goodnesse 2. A serious Intention and purpose to prosecute it in regard of its distance from us 3. A Frâ—…ition or Enjoying of it which standeth in two thingâ—… In Assecâ—…tion or possession whereby we are Actually joyned unto it and in Delectation or Rest whereby we take speciall pleasure in it The Acts of the Will respecting the Means are these 1. An Act of Vsing or Imploying the Practicall Iudgement
but Envie from me And upon this reason it is that a man can hardly permit another to love that which he himselfe hateth because we are too apt to make our Iudgements or Passions the rule of another mans and to dislikâ—… that in him which we doe not allow in our selves Which unruly affection the Poet hath excellently described in Achilles when his friend mediated a reconciliation betweene him and Agamemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not courteous that where I hate you Should love except you 'ld have me hate you too But take this rule if you 'l be thought my friend The man that offends me doe you offend So much naturally are men in love with their owne likenesse that many times they can be content to have their very deformities imitated and therefore the chiefe art of flatterers is to commend and imitate every thing of him of whom they would make a prey It is true that in some cases similitude is the cause of Envie but this is onely then when first the qualitie wherein men agree is a litigating and contentious qualitie in which case the meeting of such men in one disposition is but like the meeting of two rough Streames which makes them runne with the more noyse â—… Therefore a wise and a meek-tempered man shall sooner winne and hold the love of an angry man than he who is like unto him in that distemper because such a man though indeed he be Conquerour in regard of his Wisdome yet by his Patience he seemeth to yeeld and there is nothing which a mans Passion loves so much as victory Whereas betweene Anger and Anger there must needs be fighting of affections which is the remotest temper from Love Secondly when by accident the quality wherein men agree doth any other way inconvenience them either in point of credit usefulnesse or pro fit For as the Staâ—…res though they agree in light yet Validiorum exortu exilia obscurantur those that are small suffer losse by the brightnesse of others So amongst men agreeing in the same abilities one many times proveth â—… prejudice and disadvantage unto the other as the Poet said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Potter's often angry with his mates One neâ—…ghbour Architect the other hates And therefore as the Sunne and Moone agree best in their light when they are faâ—…hest asunder so in these Arts which maintaine life or credit men usually agree best at a distance because thereby the one doth the lesse dammage or darken the other Now this Naturall and Habituall Love is then regular when Subordinate to that greater our Love of God and when governed by the dictates of a rightly informed Reason which amongst many others are these three First That our Love carry its right respect and no sinister or by-â—…nd with it That wee love a friend for himselfe and not with indirect ends onely upon our owne benefit For as the Philosopher speakes true Love is a benevolent Affection willing good unto another for his owne sake Hominum charitas saith Cicero gratuita est True love is free and without selfe respects whereas to shrowd our owne private aymes under the name of friendship Non est amicitia sed mercatura is onely to make a Trade and Merchandize of one another Secondly that our love be sâ—…rene not mudded with errour and prejudice in the most able men that are God is pleased to leave some wants and weakenesses that they may the better know themselves bee acquainted with divine bounty in what they have and their necessary use of others in what they want And therefore it was a seasonable increpation of Polydamas to Hector 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because thou canst in Warre all men out do Wilt thou presume thou canst in Counsell to One breast 's too narrow to containe all Arts God distributes his gifts in severall parts In this case therefore our care must bee to discerne betweene the abilities and infirmities of men that our Honour and Love of the Person render not his weakenesses beautifull us nor worke in us an unhappy diligence in the imitation of them Vix enim dici potest quantò libentiùs imitamur eos quibus favemus Love is very apt to trans port us so farre as to make us imitate the errours of whom we love Like unskillfull Painters who not being able to reach the beauty of the face expresse onely the wrinkles and blemishes of it Thirdly that our love keepe in all the kinds thereof its due proportion both for the nature of them being towards some a love of Reverence towards others of friendship towards others of Compassion towards others of counsell and bounty as also for their severall degrees of intension which are to be more or lesse according to the Naturall Morall or Divine obligations which wee finde in the persons loved For though wee must love All men as Our selves yet that inferres not an Equality but a Fidelity and Sincerity of love Since even within Our selves there is no man but loves his Head and his Heart and other vitall parts with a closer Affection than those which are but fleshly and integrall and more easily repayrable And therefore the Apostle limiteth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest degree of our love upon two objects those of our owne house and those of the houshold of faith not excluding others but preferring these I shall end this particular with naming one Species of Love more for all this hitherto hath been Amor Amicitiâ—… a Love of a Person for himselfe and it is that which the Schooles call Amor Concupiscentiâ—… a love of Concupiscence or a Circular love that which begins and ends in a Mans selfe when his Affections having gone forth to some object doth againe returne home and loves it not directly for any absolute goodnesse which it hath in it selfe but as it is conducible and beares a relation of Convenience to him that loves it For though all affection of love as Aristotle observed bee Circular in as much as the Object first moves the Appetite and then the Appetite moves to the Object and so the motion ceaseth where it began which is a circle which also by the way shewes us in an Embleme the firmenesse and strength which love workes amongst men because of all Formes and Fabriques those which are Circular are the strongest as we see in Arches wherein every part doth mutually touch and claspe in that which is next it Yet in this love which I here speake of there is a greater circle in that after all this there is another Regresse from the Object to the Appetite applying the goodnesse thereof unto the same and loving it onely for the commodity and benefit which the mind is likely to receive from it Another subordinate and lesse principall cause of love may be love it selfe I meane in another man for as it is naturall according to Aristotle
to praise so sure it is to love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of loving and good natures and so he maketh just beneficient pleasant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that are true lovers of their owne friends to be the proper objects of Love And herein is that partly verified that Love is strong as Death For as that grave which buries a dead man doth likewise burie all his enemies it being unnaturall to hate the dead whom wee cannot hurt for the utmost harme that malice can doe is to kill And therefore it is noted as a prodigious hatred betweene the two emulous brothers of Thebes Aetcocles and Polynices Nec furiis post fata modus slammaeque rebelles Seditione rogi Their furies were not bounded by their fate Ones funeral flame the others flame did hate Even so likewise a mans love hath a power to bury his enemies and to draw unto it selfe the most backward and differing affections for being of a transient nature and carrying forth it selfe into the person beloved it usually according to the condition of other naturall Agents worketh semblable and alike affections unto it selfe For besides that hereby an Adversary is convinced of nourishing an injurious and undeserved enmity hee is moreover mollified and shamed by his owne witnesse his conscience telling him that it is odious and inhumane to repay love with hatred Insomuch that upon this inducement Saul the patterne of raging and unreasonable envie was sometimes brought to relent and accuse himselfe And this is the occasion as I take it of that speech of Salomon If thine enemie hunger give him bread to eat if he thirst give him water to drinke for thou shalâ—… heape coales of fire upon his head Which though perhaps with earthie and base minds it hath a propertie of hardning and confirming them in their hatred yet with minds ingenuous and noble it hath a cleane contrarie effect to melt and purge them And so the Apostle telleth us that we love God because he loved us first and Mary Magdalene having had much forgiven her did therefore love Christ much And therefore the Poets counsell is good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If for thy love thy selfe would'st loved bee Shew love to those that doe shew love to thee The next two Causes which I conceive of Love I will joyne in one namely the absence from and contrarily the presence with the thing loved both which in a different respect doe exercise Love And therefore first I like not that speech of Aristotle that though distance of place doe not dissolve the root and habit yet it doth the exercise and acts of Love except he meant it as I suppose he doth of the transient acts thereof whereby each friend doth the office of Love and â—…eneficence to another For as in naturall bodies there is not onely a Complâ—…encie or Delight in their proper place when they enjoy it but an innate propension and motion thereunto when they are absent from it so in the mind of man whose a Love in his Weight there is not onely a Love of Delight in the fruâ—…tion but a Love likewise of Desire in the privation of a Good which the more it wanteth the more it fixeth it selfe upon it b as some things doe naturally attract fire at a distance Thus the Poet expresseth the Love of Dido to Aeneas Illum absens absentem anditque videtque When night had severed them apart She heard and saw him in her heart And it is the wonder of Love as Saint Chrysostome speaketh to collect and knit together in one things faire separated from each other Wherein stands the Mysterie of the Communion of the Church on Earth both with it selfe in all the dispersed members of it and with Christ the Head and that other part of it which triumpheth in Heaven So that herein Divine Love hath the same kind of Vertue with Divine Faith that as this is the being and subsisting of things to come and distant in Time so that is the Vnion and knitting of things absent and distant in place But then much more doth Presence to the goodnesse of an object loved encrease and exercise our Love because it gives us a more compleat sight of it and Vnion unto it And therefore Saint Iohn speakes of a Perfection and Saint Paul of a Perpetuitie of our Love unto God grounded on the fulnesse of the Beatificall Vision when we shall be for ever with the Lord whereas now seeing onely in a Glasse darkely as we know so likewise we love but in part onely And Aristotle makes Mutuall Conversation and Societie one of the greatest bonds of Love because thereby is a more immediate exercise and from thence a greater encrease of the Affection As living Creatures so Affections are nourished after the same manner as they are produced Now it is necessarie for the first working of Love that the Object have some manner of Presence with the Affection either by a Knowledge of Vision or of Faith And therefore Saint Paul sayth If they had knowne they would not have crucified the Lord of Glory their Ignorance and Hatred of Him went both together Simul ut desinâ—…nt ignorare cessant odisse as soone sayth Tertullian as they ceased to be ignorant of Christ they ceased to hate Him And usually in the phrase of the Scripture Knowledge and Love are identicall So then all Love proceeding from Knowledge and all Knowledge presupposing some Presence of the thing knowne it appeareth that the Presence of the Object begetteth and therefore by proportion it nourisheth this Affection The last Cause or inducement to this Passion which I will but name is an Aggregate of diverse Beautifull and Amiable Qualities in the Object as namely Sympathie Iustice Industrie Temperance Ingenuitie Facilitie Pleasantnesse and Innocencie of Wit Meâ—…knesse Yeeldingnesse Patience Sweetnesse of behaviour and disposition without Closenesse Suspition Intermedling Inquisitivenesse Morositie Contempt Dissention in all which men are either Injusti or Pugnaces doe either wrong us or crosse us Which two the Philosopher makes the generall Opposites of Love On which I shall forbeare to insist as also on the Circumstances of the Act of this Passion it selfe in the Quantitie and Qualitie thereof and shall proceed in briefe to the Consequents or Effects of this Passion CHAP. XI Of the Effects of Love Vnion to the Object Stay and Immoration of the Mind upon it Rest in it Zeale Strength and Tendernesse towards it Condescention unto it Liquefaction and Languishing for it THe first which I shall observe is Vnion occasioned both by the Love which we have to a thing for itâ—… owne sake and likewise for the Love of our selves that there may be a greater mutuall interest each in other Where-ever Love is it stirreth up an endeavour to carry the heart unto the thing which it loveth Where the Treasure is there the heart wil be Hence