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.
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
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
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
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
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
coactis Quos neque Tydides nec Larissaeus Achilles Non anni domuere decem non mille carinae They are surpriz'd by frauds and forced teares In whom their greatest foes could work no feares Whom ten yeres war not won nor thousand ships Are snar'd and conquer'd by perjurious lips The second manner of Corruption which Passion useth on the Vnderstanding and Will was Alienating or withdrawing of Reason from the serious examination of those Pleasures wherewith it desireth to possesse the Mind without controule that when it cannot so farre prevaile as to blind and seduce Reason getting the allowance and Affirmative Consent thereof it may yet at least so farre inveagle it as to with-hold it from any Negative Determination and to keepe off the Mind from a serious and impartiall consideration of what Appetite desireth for feare lest it should be convinced of sinne and so finde the lesse sweetnesse in it And this is the Reason of that affected and Voluntarie Ignorance which Saint Petâ—… speakes of whereby Minds prepossessed with a love of inordinate courses doe with-hold and divert Reason and forbeare to examine that Truth which indeed they know as fearing lest thereby they should be deterred from those Vices which they resolve to follow Which is the same with that excellent Metaphore in Saint Paul who sayth That the wrath of God was revealed from Heaven on all Vngodlinesse and Vnrighteousnesse of Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whicâ—… hold or detaine the Truth in Vnrighteousnesse that is which imprison and keepe in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle interpreteth himselfe in the next Verse all those Notions of Divine Truth touching the Omnipotencie and Iustice of God which were by the singer of Nature written within them to deterre them from or if not to make them inexcusable in those unnaturall pollutions wherein they wallowed Thus Medea in the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know 't is wicked that I goe about But Passion hath put all my Reason out And therefore that Maxime of the Stoicall Philosopher out of Plato is false 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That all men are unwillingly deprived of Truth since as Aristotle hath observed directly agreeable to the phrase of Saint Peter there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an elected or Voluntarie Ignorance which for their Securities sake men nourish themselves in And that there should be such an Alienation of the Mind from Truth when the Fancie and Heart are hot with Passion cannot be any great wonder For the Soule is of a limited and determined Activitie in the Body insomuch that it cannot with perspiâ—…uitie and diligence give attendance unto diverse Objects And therefore when a Passion in its fulnesse both of a violence and delight doth take it up the more cleare and naked brightnesse of Truth is suspended and changed So that as the Sunne and Moone at their rising and setting seeme farre greater than at other times by reason of thick Vapours which are then interposed so the Mind looking upon things through the Mists and Troubles of Passion cannot possibly judge of them in their owne proper and immediate Truth but according to that magnitude or colour which they are framed into by prejudice and distemper But then thirdly if Reason will neither be deluded nor won over to the patronage of Evill nor diverted from the knowledge and notice of Good then doth Passion strive to confound and distract the Apprehensions thereof that they may not with any firmenesse or efficacie of Discourse interrupt the Current of such irregular and head-strong Motions And this is a most inward and proper Effect of Passion For as things presented to the Mind in the nakednesse and simplicitie of their owne Truth doe gaine a more firme Assent unto them and a more fixed intuition on them so on the contrarie side those things which come mixt and troubled dividing the intention of the Mind between Truth and Passion cannot obtaine any setled or satisfactorie Resolution from the Discourses of Reason And this is the Cause of that Reluctancie betweene the Knowledge and Desires of Incontinent Men and others of the like Nature For as Aristotle observes of them they are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halfe-Evill as not sinning with that full and plenarie Consent of Will but Pratâ—…r Electionem as he speakes so I may more truly say of them that they have but an Halfe-Knowledge not any distinct and applicative Apprehension of Truth but a confused and broken Conceit of things in their Generalitie Not much unlike unto Nighttalkers who cannot be sayd to be throughly asleepe nor perfectly awaked but to be in a middle kind of inordinate temper betweene both or as Aristotle himselfe gives the similitude it is like a Stage-Player whose Knowledge is expresse and cleare enough but the things which it is conversant about are not personall and particular to those men but belonging unto others whom they personate So the Principles of such men are in the generall Good and True but they are never brought downe so low as if they did concerne a mans owne particular Weale or Woe nor thorowly weighed with an assuming applying concluding Conscience but like the notion of a Drunken or sleeping man are choaked and smothered with the Mists of Passion And this third Corruption is that which Aristotle in the particular of Incontinencie calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weakenesse and disabilitie of Reason to keepe close to her owne Principles and Resolutions Whereunto exactly agreeth that of the Prophet How weake is thy heart seeing thou doest all things the workes of an imperious Whorish Woman And elsewhere Whoredome and Wine are sayd to take away the Heart So Hector describes lascivious Paris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy face hath beautie in 't but in thy brest There doth no strength nor resolution rest The last Effect which I shall but name is that which Aristotle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rashnesse or Precipitancie which is the most Tyrannicall Violence which Passion useth when in spight of all the Dictates of Reason it furiously over-ruleth the Will to determine and allow of any thing which it pleaseth to put in practise and like a Torrent carryeth all before it or as the Prophet speakes rusheth like an Horse into the Battell So Lust and Anger are sometimes in the Scripture called Madnesse because it transporteth the Soule beyond all bounds of Wisdome or Counsell and by the Dictates of Reason takes occasion to become more outragious Ipsaque praesidia occupat feedes like Wild-fire upon those Remedies which should remove it As she sayd in the Poet Levis est dolor qui capere consilium potest Libâ—… ire contra That 's but light griefe which counsell can abate Mine swells and all advice resolves to hate The corrupt effects which Passion worketh in the last place on the Body are
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
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
devoure the love which they owe unto their Country More noble was the behaviour of Themistocles and Aristides who when they were ever imployed in the publique service of State left all their private enmities in the borders of their own Country and did not resume them til they returned and became private menagaine The last cause which I shall observe of Hatred may bee a setled and permament Intuition of the object a penetrating jealous and interpreting fancy because by this means a redoubled search and review doth generate a kinde of habituall detestation it being the nature of Evill commonly to shew worse at the second or third view And that first because the former Act doth worke a prejudice and thereby the after apprehension comes not naked but with a fore-stalled resolution of finding Evill therein and next because from a serious and fastoned search into the Object the faculty gaineth a greater acquaintance with it and by consequence a more vehement dislike of it the former knowledge being a master and light unto the latter But light and wandring fancies though they may bee more sudden in the apprehensive of Evill and by consequence liable to an oftner Anger yet by reason of the volubility of the minde joyned with an infirmity and unexercise of memory they are for this cause the lesse subject to deepe and rooted hatred Vnto this Head may bee referred that Hatred which ariseth from excessive Melancholy which maketh men sullen morose solitary averse from all society and Haters of the light delighting onely like the Shrieke Owle or the Bitterne in desolate places and monuments of the dead This is that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when men fancy themselves transformed into Wolves and Dogs and accordingly hate all Humane society Which seemeth to have bin the distemper of Nâ—…buchadnezar when hee was â—…hrust out from men and did eate grasse with the beasts Timon the Athenian was upon this ground branded with the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Man Hater because he kept company with no man but onely with Alcibiades whereof he gave this only account because hee thought that man was borne to doe a great deale of mischiefe And we read even in the Histories of the Church of men so marvelously averse from all converse or correspondence with men that they have for their whole lives long some of sixty others of ninety yeares immured themselves in Cels and silence not affording to looke on the faces of their neerest kindred when they travelled farre to visit them So farre can the opinion of the minde actuated and furthered by the melancholy of the body transport men even ouâ—… of humane disposiâ—…on which the Philosopher telleth us is naturally a lover of Society and therefore he saith that such men are usually given to contention the signe and the fruit of hatred CHAP. XIIII Of the Quality and Quantity of Hatred and how in either respects it is to bee regulated I Proceed now unto the consideration of this Passion in the Quantity and Quality of its Acts which must bee observed according to the Evill of the Object for if that be unchangeable there is required a continual Permanency of the Passion in regard of the disposition of the Mind or if it be Importunaâ—…e and Affaulting there is required a more frequent repetition of the Act. The same likewise is to bee said of the Quality of it for if the Evill be of an Intense and more Invincible nature our Hatred must arme us the more if more Low and remisse the Passion may bee the more negligent Hero then is a fourefould direction of the Quantities and Qualities of our Hatred and it will hold proportion in the other passions First the unalterablenesse of the Evill warrants the continuance of our hatred Secondly the importunity and insinuation of it warrants the Reiteration of our hatred Thirdly and fourthly the greatnesse and the Remission of it requires a proportionable intention and moderation of hatred We may instance for the three former in sinne so much the worst of Evils by how much it is a remotion from the best of Goods First then Sinne is in its owne formall and abstracted nature Vnchangeable though not in respect of the subject in whom it dwelleth for a Creature now bad may by the mercy of God bee repaired and restored againe but this is not by a changing but by a forsaking of Evill by a removing of it not by a new molding it into another frame Sinne then remaineth in its owne Nature unchangeable and alwaies evill and the reason is because it is a Transgression of a perpetuall Law and a Remotion from an unalterable Will Sinne then is to bee hated with a continuall and peremptory hatred But in other things there is according to the nature of their evils required a conditionall and more flexible dislike they being evils that have either some good annexed unto them or such as are of a mutable nature And therefore wee see that in most things the variety of Circumstances doth alter the good or evill of them and so makes the passions thereabout conversant alterable likewise Otherwise men may naturally deprive themselves of those contents and advantages which they might receive by reasonable use of such indifferent things as they formerly for inconveniences now removed did dislike And in Morality likewise much dammage might be inferred both to private persons and to the publique by nourishing such private enmities and being peremptory in continuing those former differences which though happily then entertained upon reasonable grounds may yet afterwards prove so much the more harmefull by how much the more danger is to be feared from the distemper of a growne and strong than of a vanishing and lighter passion Secondly Againe as no evill altogether so unchangeable as Sinne so is there nothing so much to be opposed with a Multiplicity and Reiteration of our hatred in regard of its importunity and insinuation that as there is an impudence in the assault so there may be a proportionable resolution in the withstanding of it Some Evils there may be which require onely a present and not a customary exercise of this passion Present I say when the Object is offensive and not customary because as the Object so the Passion likewise may be unusuall Sinne onely is of all other evils the most urging and active furnished with an infinite number of stâ—…atagems and plausible impostures to insinuate into natures though best armed against such assaults and therefore here onely are necessary such reiterated acts as may keepe us ever on our guard that we be not unprepared for a surprize Thirdly Then for the Quantity of an Evill because that is not in any thing so intense as in Sinne whither wee consider it in its owne Nature as a Rebellion against the highest good or in its effects either in regard of the diffusion of it it being an overspreading pollution or of
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
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
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
rest The Peace which comes from a living Hope must have these two properties in it tranquillity and serennity otherwise it is but like the rest of mare mortuum whose unmovablenesse is not Nature but a curse CHAP. XXIV Of the causes of Hope Want and Weakenesse together Experience and Knowledge In what sence Ignorance may be said to strengthen and Knowledge to weaken Hope Examples quicken more than Precept Provision of Ayds the uncertainty of outward means to establish Hope Goodnesse of Nature Faith and Credulity wise Confidence THe next things to be confidered are the causes of this Passion the first impulsive cause of Hope is our Want our Weakenesse put together the one driving us ad Bonum to the Object the other ad Auxilium to the Aid and wheresoever there is Indigence there is Impotence likewise Now in what man soever we finde these two unsupplyed there is the root and fundamentall ground of Hope notwithstanding for the defects of other conditions the creature may be carried to the quite opposite Passion out of an apprehension of an inevitable subjection unto evill and utter banishment from the fountaine of good So then of those three estates of man the estate of Fruition which is their Sabbath and rest the estate of Travell which is the day of worke and the estate of damnation which is the night of despaire In the first we have the accomplishment in the third the finall overthrow in the second the exercise of our Hopes because in that alone our Indigence may by Gods fulnesse be filled and our Impotence by his Will and Power supplyed In which respect all men have roome for Hope to enjoy God their last Good though not a hope of Confidence assurance and Expectation which is peculiar only unto the godly who alone have a present interest in his promises yet such a generall Hope as may well suffice to sâ—…op the mouth of any temptation whereby we are solicited to undervalue the Power or to conclude the unwillingnesse of God to help us The next cause of Hope is Experience and knowledge both in the nature of the thing hoped for and of the means conducing to the attain ment thereof For notwithstanding it may often fall out that ignorance of things and the not tryall of our strength or others opposition or of the difficulties of the Object may with hot and eager minds worke presumptions of successe and an empty and ungrounded Hope which is the reason why young men and drunken men are both observed by Aristotle to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of strong Hopes being naturally or by distemper bold and opinionative even as on the other side strength and acutenesse of understanding because it sees so farre into the Object workes often diffidence slownesse and irresolution in our Hopes as Pliny out of Thucydides observes and the Philosopher likewise of old mâ—…n that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men slow in thâ—…ir Hopes because of great experience yet for all this if we do observe it both the former of these proceeds from some opinion of knowledg as the later doth from some opinion of ignorance For of drunken men and those whom in the same place he compares unto them Aristotle saith they are therefore confident quia seputant superiores because they beleeve much in their owne strength And of young men hee faith in the same place of his Rhetoricks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are peremptory in the opinion of their owne knowledge whereas on the other side as a â—…ame man placed upon some high Tower can overview with his eye more ground than hee hath hope to overrun with his feet in a whole day so men that have attained unto some good pitch of knowledge are withall not insensible of their own weaknes out of the vastnes of distance which they discover between themselves and their end doe easily frame unto themselves as narrow Hopes as they doe large desires but then thiâ—… proceeds not from that knowledge which we have properly but only as it serves to discover unto us how much knowledge we want So then properly knowledge and experience is the cause of Hope experience I say either of the conquerablenesse of the Object by our owne means or of the sufficiency of the Power and readinesse of the Will of him from whom wee expect further assistance For aâ—… there is lesse casualty and by consequence more presumption to be had of an event of art thâ—…n of fortune the one proceeding from a gouern'd the other from a blind and contingent cause so consequently there is greater hope confidence to be given to the successe of an enterprise grounded on experience than of one ignorantly and rashly adventured on Experience 〈◊〉 as the Philosopher observeth the Root of Art 〈◊〉 unexperience 〈◊〉 of sort 〈◊〉 Now this Experience may be such either as our selves have had or such as we have observed other 〈◊〉 to have 〈◊〉 which we have from our selves is the most forcible to 〈◊〉 this affection because every man is the best 〈◊〉 of his owne abilities And it is that which 〈◊〉 forth influence and force into all our actions nothing could more assure the hopes of David in his encounter with Gâ—…liah than an experience formerly had against creatures every way as formidable a Lyon and a Beare wherein notwithstanding they were the sheep of Iesse and not of God that were endangered Thus the eye of Faith and Hope looketh both backward upon the memory of actions past and forward with courage and resolution on second enterprises For though in some cases it be requisite with Saint Paul to forget that which is past when the remembrance of it may be an occasion of sloath wearinesse and distrust yet there may a happy use be made of a seasonable memory in matters of difficulty wherein haply our former successefull resolutions and patience may upbraid our present fears and sharpen our languishing and sluggish Hopes O passi graviora was the best Argument which hee could have used to put his fellowes in confidence of that which hee added Dabit Deâ—… his quoqueâ—…inem Since other greater griefes you have found ease Doubt not but God will put an end to these And in that great battell between Scipio and Hannibal ad aâ—…nem Ticinam though the victory by reason of the excellency of the Generall fell to the adverse part yet the Romane Generall could not have used a more effectuall perswasion unto Hope than when hee told his souldiers that they were to enter on a warre with those men who were as much their slaves as their enemies as being such whom they had formerly themselves overcome Cum ijs est vobis pugnandum quos priore bellâ—… terrâ marique vicistis You are to joyne battell with those whom in the former warre you conquered both by Land and Sea A strong inducement though that in such a case the feare of a second overthrow would more
circumstance the not timeing or placing our actions right the not accommodating our means to the variety of of occasions the miscarrying in some one complement or ceremony the having of our minds either too light and voluble or too fixed and constant or too spread and wandring or too narrow and contracted or too credulous and facile or too diffident and suspitious or too peremptory resolute or hasty or too slow anxious and discursive or too witty and facetious or too serious and morose with infinite other the like weaknesses some whereof there is not any man quite freed from may often notwithstanding the good store of other ayds endanger and shipwrack the successe of our endeavours so that in the prosecution of a hope there is something alike industry to be used as in the tryall of Mathematicall conclusions the Mediums whereunto are so touched and dependant upon one another that not diligently to observe every one of them is to labour in vaine and have all to doe againe A fourth cause of Hope may be Goodnesse and facility of Nature whereby we finde a disposition in our selves of readinesse to further any mans purposes and desires and to expect the like from others for it is the observation of Aristotle touching young men sud ipsorum innocentiâ cateros metiuntur Their own goodnesse makes them credulous of the like in others For as every mans prejudice loves to find his owne will and opinion so doth his charity to find his owne goodnesse in another man They therefore who are soft and facile to yeeld are likewise to beleeve and dare trust them whom they are willing to pleasure And this indeed is the Rule of Nature which makes a mans selfe the Patterne of what it makes his Neighbour the Object Now from this facility of Nature proceeds a further cause of Hope to wit Faith and Credulity in relying on the promises which are made for the furtherance thereof For promises are obligations and men use to reckon their obligations in the Inventory of their estate so that the promises of an able friend I esteem as part of my substance And this is an immediate Antecedent of Hope which according as the Authority whereon it relles is more or lesse sufficient and constant is likewise more or lesse evident and certaine And in these two the Corruption chiefly is not to let Iudgement come betweene them and our Hopes For as he said of Lovers we may of Hopes too that oftentimes sibi somnia fingâ—…nt they build more upon Imagination than Reality And then if what Tacitus speakes in another sense fingunt creduntque if our facility faine assistances and our credulity rely upon them there will issue no other than Ixious Hope a Cloud for Inno. And therefore Aristotle out of an easinesse to Hope collects in young men an easinesse to be deceived credulity very often mâ—…ets with Impostures And hee elsewhere placeth credulous modest quiet and friendly men amongst those who are obnoxious to injuries and abuses Proud and abusive men making it one of their pleasures to delude and mislead the ingenuity of others and as once Apelles to deceive the expectation of another with a Curtaine for a Picture The last cause which I shall but name of Hope is wise confidence or a happy mixture of boldnesse Constancy and Prudence together the one to put on upon an enterprize the other to keep on when difficulties unexpected do occurre and the third to guide and mannage our selves amidst those difficulties For as he said in studies so wee may in actions likewise when thus swayed and ballanced Altiús â—…unt qui ad sumâ—…a â—…ituntur The further wee set our aimes the more ground wee shall get and then Possunt quia posse videntur When a man thinks this I can doe By thinking he gets power too And unto this doth the Historian attribute all the successe of Alexanders great victories Nihil aliud quaÌ„ benè ausuâ—… vana contemnere his confidence judging them feacible did by that means get through them And though it was vehterous yet as the case might be it was wise counsell which we finde in the same Historian Audeamus quod credi non potest ausuros nos eo ipso quod difficillimum videtur facillimum erit Let us shew our courage in adventuring on some difficult enterprize which it might have been thought wee would not have attempted and then the very difficulty of it will make it the more easie For our enemies will conclude that our strength is more than they discover when they see our attempts greater than they could suspect Thus men teach children to dunce in heavy shooes that they may begin to conquer the difficult in the learning of the Art And therfore the Philosopher telleth us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bold men are men of Hope for boldnesse suffers not a man to be wanting to himselfe and there are two Principles which incourage such men upon adventures the one audentes fortuna invat That resolution is usually favoured with successe or if it misse of that Magnis tamen exidit ausis yet the honour of attempting a difficulty is more than discredit of miscarriage in it CHAP. XXV Of the Effects of Hope Stability of Mind Wearinesse arising not out of Weaknesse Impatience Suspition Curiosity but out of Want Contention and forth-putting of the Mind Patience under the Want Distance and Difficulty of Good desires Waiting upon Ayde expected THe Effects of Hope follow which I will but name The first is to free the Mind from all such Anxieties as arise out of the Floating Instability and Fearefulnesse thereof For as the Philosopher telleth us Fearefull men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard of Hope and in this property Hope is well compared unto an Anchor because it keeps the Mind in a firme and constant temper without tottering and instability for though there be but one Hope joyned with Certainty as depending upon an immutable promise all other having ground of Feare in them yet this should be only a Feare of Caution not of Iealousie and Distrust because where there is Distrust in the means there is for the most part Weaknesse in the use of them and hee who suspects the Ayde which he relyes on gives it just reason to faile and to neglect him And therefore Aristotle hath set Hope and Confidence together as was before noted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Good Hope is grounded on a Beleefe and alwaies worketh some measure of Affiance in the means unto it A second Effect of Hope is to worke some kind of Distaste and Wearinesse in our present condition which according as it is good or evill doth qualifie the Hope from whence it ariseth for there is a distaste that ariseth out of Weaknes like that of Iob My Soule is weary of my life I am a burthen unto my selfe Another that ariseth out of Want That which ariseth upon Weaknes is a
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
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
to suppresse and dissemble Both which were true in Scaurâ—…s one of the Senatours who adventuring to collect Tiberius his willingnesse of accepting the Empire in that he did not sorbid by his Tribunitiall Authority the relation thereof by the Consuls did thereby procure his utter and jmplacable hatred But of all Contempts the last of the three is greatest that I meane which immediately violates our Reputation and Good name because it is a derivative and spreading injury not only dishonouring a man in private and reserved opinion but in the eyes and Eares of the World nor only making him odious in his life but in his memory As there is in a man a double Desire the one of Perfecting the other of Perpetuating himselfe which two answer to that double honour of our creation which we lost in our first Father the honour of Integrity in Goodnesse and the honour of Immunity from Corruption So there may bee from the violation of these sundry degrees of Anger or any other burthensome Passion wrought in us But when in injury we find them both assaulted and not only our parts and persons which belong to our perfection privily undervalued but our name and memory which belong to our prepreservation tainted likewise we cannot but be so much the more insenced by how much perpetuity accumelates either to weaknes or perfection But of this Fundamentall cause of anger enough CHAP. XXXI Of other Causes of Anger first in regard of him that suffers wrong Excellency Weaknesse strong Desires Suspition Next in regard of him who doth it Basenesse Impudence Neerenesse Freedome of Speech Contention Ability The Effects of Anger the Immutation of the Body impulsion of Reason Expedition Precipitance Rules for the moderating of this Passion THose which follow are more Accidentall whereof some may be considered ex parte Patientis on the part of him that suffers and some ex parte Inferentis Injuriam on the part of him that doth the Injury Touching the patient or subject of an Injury there are three Qualifications which may make him more inclinable to Anger upon supposition of the Fundamentall Cause Contempt and the first of these is Excellency whether Inward from Nature or Accidentall from Fortune For hereby men are made more jealous of their Credit and impatient of Abuse as well perceiving that all Injury implies some degree both of Impotency in the Patient and of Excellency at least conceited in the Agent As Aristotle speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Injurious men are commonly highly conceited of their owne Excellency which cannot well stand with the height and distance of that minde which is possessed with his owne good opinion and this cause the Poet intimates in those words Manet altâ mente repôstum Iudicium Paridis Spretaeque injuria formae A deep and lasting Discontent is bred To see their Beauties undervalued By a weake wanton Iudgement It wrought a deep Indignation in the Minds of Power and Wisedome to see a weake and wanton Iudgement give Beauty the precedence in their Emulation Which undervaluing of worth how much it is able to possesse a man with Griefe and Fury the one example of Achitophel alone may discover who upon the rejection of his counsell when he was too low to revenge himselfe on Absalon executed his Anger on his owne necke The second Qualification of the subject is Weaknesse and Deâ—…ect when the mind finds it selfe assaulted in those things wherein it is most of all Deficient which Aristotle hath observed when he tels us that Sicke men Poore men and Lovers are commonly most subject to this Passion It being as great a paine and a greater contempt to â—…ub and provoke an old wound than to make a new That injury which proceeds against men of high and eminent quality cannot possibly pierce so deep as that which is exercised upon open and naked weaknesse because the former proceeds only from strife and emulation but the other from insultation and pride the one is only a disesteem but the other a contumely and exprobation the one is a conflict of judgements but the other a conflict of passions and therefore likely to be the greater For a neglect of worth and good parts unlesse as sometimes it falleth out it proceeds from Basenesse and Ignorance is an injury from Worth also but a Neglect and despising men already downe is an injury from stomacke and height of mind wherein the party offended cannot labour so much to cleere it selfe from the Imputation as to revenge it selfe for it Another reason why Weaknesse the better disposeth a man to Anger may be because such men are most Tender to feele an injury most Suspitious to feare it and most Interpreting to over-judge it All which being circumstances of aggravation to increase a wrong are likewise good means to adde degrees and heat unto our Passion Lastly to give a reason of both these two former causes together it may be a Disappointment and Frustrating of Expectation For men of eminency and worth expect rather Approbation and Imitation than Contempt And men weake and defective expect Compassion to cover and not Pride to mocke and so double their wounds and both these are in some sort debts of Nature it being the Law of Reason to honour Merit as it is the Law of Mercy to cover Nakednesse and for both I am sure it is the Law of Charity as not to vaunt or be puffed up in our selves so neither to rejoyce or thinke evill of another and we may well conceive Anger will be strong when it thinks it selfe lawfull Vnto this particular of Weaknesse wee may also reduce that which the Grammatian hath observed on Virgil Plus Irarum advenit cum in manus non potest venire cui irascimur Anger is increased when it cannot reach the thing with which it is angry And therefore the chaining up of Woolves and Mastives enrageth them because it restraineth them which the Poet hath excellently described Ac veluti pleno Lupus iusidiatis evili Cum fremit ad caulos ventos perpessus imbres Nocte super media tuti sub matribus agni Balatum exercent Ille asper improbus irâ Savit in absentes collecta fatig at edendi Ex longo rabies siccae sanguine fauces Haud aliter Rutilo muros castra tuenti Ignescunt Ira durus dolor ossibus ardet As a fierce woolfe with winds storms midnight whet When in close solds the secure lambs do bleat Barks at his absent prey with the more Ire When rag'd and deceiv'd Hunger doth him tyre So Rutilus seeing his foes all safe Doth vex and boyle with the more burning chase For it is a great torment to an Enemy when he can finde no in-let nor advantage against him whom he hates Another cause of Anger may be strong Desires For alwaies vaster and more exact our desires are it is so much the harder for them to be pleased or
satisfied And therefore as the Philosopher notes Luxurious men are usually transported with Anger because men love not to be stopped in their pleasures and hence as Plutarch observes men are usually most angry there where their desires are most conversant as a Country-man with his Bayliffe or an Epicure with his Cooke or a Lover with his Corrivall because all these crosse men in that which they most love Now strength when it is opposed is collected and gathered into the more excesse as we see in Winds or Rivers when they meet with any thing which crosseth their full passage The last Qualification of the Subject whereby he is made more Inclinable to this Passion is a suspitious apprehensive and interpreting fancy ready to pick out injury where it cannot be justly found and that its Anger may be imployed to frame occasions unto it selfe And therefore t is wise advise of Seneca Non vis esse Iracundus ne sis Curiosus He which is too wise in his judgement on other mens Errours will be easily too foolish in the nourishing of his owne Passion and it s commonly seen in matters of censure and suspition the more sight and reason goes out the lesse useth to abide within Now is it hard for a man if he be peremptorily possessed with this opinion yet he is a common subject of others contempt to find out either in defects of Nature or rudenes of custome habit education temper humour or the like some probable ground or other for exception which yet when it is further inquired into will prove rather strangenesse than injury And this is generally a Corruption of Anger First because it is hereby oftentimes unjust either in fastning it selfe there where it was justly neglected for we may ever observe that Suspition proceeds from Guilt and none are more jealous of being neglected than those that deserve it as it is observed of some reproachfull speeches which a Senatour was accused to have uttered against the honour of Tiberius Quia ver a erant dicta credebantur His suspitious mind was persuaded that they had been spoken because hee was conscious that they had been acted and therefore as was before noted it was the custome under such men to avoid all manner of Curiosities and search into things done by them which might easily be subject unto sinister judgement and rather to affect Ignorance with Security than to be ruined with wisedome And next it is corrupt because it is rash and hasly being led by a halfe judgement the worst guide to a headlong and blind Passion The next degree of causes is of those which qualifie the Agent or him that worketh the injury and there may be amongst many other which cannot be reckoned these generall ones First Basenesse which works a double cause of Anger One for an injury of Omission in neglecting those respects which are required in men of meane and inferiour ranke towards their superiours Another for a positive enquiry in the evill exercised against them And many times the former alone is a cause of Anger without the later For this distance of persons doth quite alter the nature of our Actions insomuch that those demeanors which are commendable and plausible toward our equals are rude and irreverend toward those that are above us and this is that which makes the wrath of God in the Scripture to bee set out so terrible unto us because of the infinite distance between the Vnmeasurable Glory of the Maker of the World and the basenesse of sinners and therefore the comparison which useth to bee made for the defence of Veniall sinnes that it is altogether unlikely that God infinitely more merciful than men should yet be offended at that which a mans neighbour would pardon him for as a foolish angry word or the stealing of a Farthing or the like is without reason because between man and man there is a Community both in nature and weaknesse and therefore Haâ—…c veniam petimuâ—…que damusque vicissim Because we both our Errours have We pardon give and pardon crave But it is an Argument of infinite Insolence in a vile Creature for feeding it own Corruption and selfe-love in a matter of no value to neglect one command of him who by another is able to command him into Hell or into nothing The next Quality in the Injurer which may raise this Passion is Impudence either in words or carriage And the reasons hereof may be First because as Aristotle observes all Impudence is joyned with some Contempt which is the Fundamentall and Essentiall Cause of Anger Secondly because all Impudence is bold stiffe and contentious which are all incitements to this Passion For as Shame being a Degree of Feare works an acknowledgement of our owne weaknesse and therefore a submission to the power wee have provoked which as Aristotle observes procureth from beasts themselves lenity and mercy So Impudence in all other things being contrary to it must likewise produce a contrary Effect Thirdly those things which we Impudently do we do willingly likewise And therefore wee shall observe in the Scripture how reigning sins that is those which are done with greedineâ—…se of the appetite and full consent of the will are set forth by the names of Stubbornnesse Rebellion whorish Fore-head Brasse and Yron Now nothing doth more aggravate a wrong then this that it proceeded from the will of man And the reasons are First because a mans Power is in his Will but Passions and other blind Agents when they work ungoverned are our Imperfections and not our Power and therefore the easier borne withall Secondly to a Plenary Spontaneous Action such as I take most of Impudence to be there are required Antecedenter Deliberation Approbation and Assent and Consequenter Resolution Perseverance and Constancy All which as they take away the two principall conditions required unto Lenity Consession and Repentance so likewise doe they adde much to the weight of an injury because an actition which is thus exercised is a worke of the whole Man and imployes a perfect consent thereunto so a perfect and compleat en mity toward the person offendeth thereby Wheras others are but the wrongs of some part such as are of those of the wil led by an ignorant or those of Passion led by a traduced Vnderstanding and they too not of a part regular but of an Vnjointed and Paralyticke part which followes not the motion of a stayed reason and therefore as they proceed from more disorder in our selves so doe they worke lesse in the party offended Another thing which may raise and nourish this Passion is any degree of neer Relation between the parties whether it be Naturall by Consanguinity or Morall by Society Liberality or any other friendship For as it is prodigious in the Body Naturall to see one member wrong and provoke another so in Vnions Civill or Morall it is strangely offensive to make a divulsion Therefore we are more angry for the neglect
Opinion 2. To have Being by Traduction is when the soule of the Child is derived from the soule of the Parent by the meanes of Seed but the Seed of the Parent cannot reach the Generation of the soule both because the one is a Corporeall the other a Spirituall substance uncapable of Augmentation or Detriment Now that which is spirituall cannot be produced out of that which is corporeall neither can any Seed be discinded or issue out from the soule being substantia simâ—…lex impartibilis a substance simple and indivisible 3. That which is separable from the body and can subsist and work without it doth not depend in its Being or making upon it for if by the Generation of the Body the soule be generated by the corruption of the Body it would be corrupted for every thing that is generable is corruptible But the Soule can subsist and work without the Body therefore it doth not from corporeall generation derive its Being 4. If the Soule be seminally traduced it must he either from the body or from the soule of the Parents not from the Body for it is impossible for that which is not a body to be made out of that which is a Body no cause being able to produce an effect out of its owne spheare and more noble than it selfe not from the soule because that being a spirituall and impartible substance can therefore have nothing severed from it by way of substantiall seed unto the constitution of another soule 5. If there be nothing taken from the Parents of which the soule is formed then it is not traduced by naturall generation but there is nothing taken from the Parents by which the soule is formed for then in all Abortions and miscarrying Conceptions the seed of the Soule would perish and by consequence the soule it selfe would be corruptible as having its Originall from corruptible seed These and divers other the like arguments are used to confirme the doctrine touching the Creation of the Reasonable Soule Unto which may be added the judgement and testimony of some of the forecited Fathers St. Hierome telleth us that the Originall of the soule in mankinde is not as in other living creatures Since as our Saviour speaketh The Father worketh hitherto And the Prophet Esat telleth us That hee formeth the spirit of mâ—…n within him and framâ—…th the hearts of all men as it is in the Psalmes And so Lactamius whom I doe wonder to finde numbred amongst the Authors that affirme the Traduction of the soule by Ruffinus and the Author of the Dialogue amongst the works of Hierome It may be questioned saith he whether the soule be generated out of the Father Mother or both Neither of all three is true Because the seed of the Soule is not put into the Body by either or both of these A Body may be borne out of their Bodies because something may be out of both contributed but a Soule cannot be borne out of their Soules in as much as from so spirituall and incomprehensible a substance nothing can issue forth or be severed for that use So also St. Hilary The Soule of man is the work of God the generation of the flesh is alwayes of the flesh And againe It is inbred and an impress'd Beliefe in all that our Soules have a divine Originall And in like manner Theodoret God saith he frameth the Bodies of living creatures out of Bodies subsisting before but the Soules not of all creatures but of Men only hee worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of nothing that had beene before Against this Doctrine of the Soules Originall The principall argument is drawn from the consideration of Originall sinne and the propagation thereof which alone was that which troubled and staggerd S. Augustine in this point For if the Soule be not naturally traduced how should Originall sinne be derived from Adam unto it And if it were not in the loynes of Adam then neither did it sinne in his loynes whereas the Apostle expresly telleth us that by one Man sinne came into the world and that in one all have sinned and that not only by imputative participation but by naturall Propagation deriving an inhaerent habituall pollution which cleaveth inseparably to the soule of every man that entreth into the world and is the fruit of Adams loynes Unto which Argument to omit the different resolutions of other men touching the pollution of the Soule by the immediate contact of the flesh and the Parents attinging the ultimate disposition of the Body upon which naturally followeth the Union of the Soule God being pleased to work ordinarily according to the exigence of second causes and not suffering any of them to be in vain for want of that concurrence which he in the vertue of a first and supreame cause is to contribute unto them I shall set downe what I conceive to be the Truth in this point First then it is most certaine that God did not implant Originall sinne not take away Originall righteousnesse from Man but man by his Praevarication and Fall did cast it away and contract sin and so derive a defiled nature to his posterity For as Maâ—…arius excellently speaketh Adam having transgressed did loâ—… the pure posâ—…esion of his Nature Secondly Originall injustice as it is a sinne by the default and contraction of Man so it is also a punishment by the ordination and disposition of Divine Justice It was mans sinne to cast away the Image of God but it is Gods just judgement as hee hath that free dispensation of his owne Gifts not to restore it againe in such manner as at first he gave it unto that nature which had so rejected and trampled on it Thirdly In this Originall sinne there are two things considerable The Privation of that Righteousnesse which ought to be in us and the lust or Habituall concupiscence which carrieth Nature unto inordinate motions The Privation and want of Originall justice is meritoriously from Adam who did voluntarily deprave and reject that Originall rectitude which was put into him which therefore God out of his most righteous and free disposition is pleased not to restore unto his Nature in his posterity againe In the habituall lust are considerable these two things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sinfull disorder of it And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Punishment of sinne by it Consider it is as a Punishment of Adams first Praevarication and so though it be not efficiently from God yet it falls under the Order of his Justice who did most righteously forsake Adam after his wilfull fall and leave him in the Hand of his owne Counsell to transmit unto us that Seminary of sinne which himselfe had contracted But if we consider it as a sinne we then say that the immediate and proper cause of it is lapsed nature whole and entire by Generation and Seminall Traduction derived upon us But the Reâ—…ter cause is that from which wee receive and
derive this Nature Nature I say first fallen for unto Nature Innocent belonged Originall Righteousnesse and not Originall sinne 2. Nature derived by ordinary generation as the fruit of the loynes and of the womb For though Christ had our Nature yet hee had not our sinne 3. Nature whole and entire For neither part as some conceive is the Totall spring and fountain of this sinne For it is improbable that any staine should be transfused from the Body to the Soul as from the foule vessell to the cleane water put into it The Body it selfe being not Soly and alone in it selfe corrupt and sinfull else all Abortions and miscarrying conceptions should be subject to damnation Nothing is the seat of sin which cannot be the seat of Death the wages of sinne Originall sinne therefore most probably seemeth to arise by Emanation partiall in the parts totall in the whole from Mans Nature as guilty forsaken and accursed by God for the sinne of Adam And from the parts not considered absolutely in themselves but by vertue of their concurrence and Vnion whereby both make up one compounded Nature Though then the Soule be a partiall subject or seat of Originall sinne yet wee have not our sinne and our soule from one Author because sinne followes not the part but the Nature whole and entire And though we have not from our Parents Totum naturae yet we have totam naturam wee have our whole nature though not every part of our nature Even as whole Christ was the Son of Mary who therefore by vertue of the Communication of properties in Christ is justly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God against the Nestorians in the Councell of Chalcedon Though in regard of his divine Nature he was without beginning the reason is because the integrity of Nature ariseth from the Vnion of the two parts together which is perfected by Generation so then wee say that Adam is the Originall and meritorious cause Our next Parents the instrumentall and immediate cause of this sinne in us not by way of Physicall Emission or Transmigration of sinne from them to us but by secret contagion as S. Augustine speaks For having in the Manner aforesaid from Adam by our Parents received a nature most justly forsaken by God and lying under the Guilt and Curse of the first praevarication from this Nature thus derived as guilty and accursed doth immediately and intimately flow Habituall pollution So then Habituall Concupiscence is from Adam alone meritoriously by reason of his first praevarication From Adam by the mediation of our Parents seminally by naturall generation And from Nature generated not as Nature but as in Adam guilty forsaken and accursed by secret and ineffable Resultancy and Emanation This is that which I conceive of this Great difficulty not unmindfull in the meane time of that speech of S. Augustine That there is nothing more certaine to be knowne and yet nothing more secret to be understood than Originall sinne For other Arguments to prove the Traduction of the Soul they are not of such moment And therefore I passe them by and proceed to the consideration of the Soule in its Nature CHAP. XXXIII Of the Image of God in the Reasonable soule in regard of its simplicity and spirituality COncerning the dignity of the soule in its nature and essence Reason hath adventured thus farre to confesse that the soule of man is in some sort a spark and beame of divine brightnesse And a greater and more infallible Oracle hath warranted that it was breathed into him by God himselfe and was made after his Image and likenesse not substantially as if there were a Real Emanation and Traduction of the Soule out of God which were blasphemous and impious to conceive but only by way of Resemblance and imitation of God properties in mans originall created nature which is more notable in him than in the otheâ—… parts of the world there is indeed in all God works some kind of image and lineaments anâ—… footsteps of his glory Deum namque ire per omnes Terrasque Tractusque maris Coelumque profundum c. For all the tracts of Earth of Sea and Sky Are filled with divine immensity The whole world is a great book wherein we read the praise glory power and infinitenesse of him that made it but man is after a more peculiar manner called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the image and glory of God the greater world is only Gods workmanship wherein is represented the wisdom and power of God as in a building the Art and cunning of the workman but man in the originall purity of nature is besides that as wax wherein was more notably impressed by that divine spirit whose work it is to seale a spirituall resemblance of his owne goodnesse and sanctity Againe the greater world was never other than an Orator to set forth the power and praises of God but he made the soule of man in the beginning as it were his Oracle wherein he fastned a perfect knowledge of his law and will from the very glimpses and corrupted Reliques of which Knowledge of his Law some have beene bold to call men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kindred of God And Senec. Liber Animus Diis cognatus which is the same with that of Aratus cited by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for wee are his off-spring yea Euripides as Tully in his * Tusculans observes was bold to call the soule of man by the name of God and Seneca will venture so farre too Quid aliud vocas animum quà m deum in humano corpore hospitantem But to forbeare such boldnesse as it may be one of the Originals of heathen Idolatry Certaine it is that there are as Tully many times divinely observes sundry similitudes betweene God and the minde of man There are indeed some Attributes of God not only incommunicable but absolutely inimitable and unshadowable by any excellency in mans soule as immensity infinitenesse omnipotency omniscience immutability impassibility and the like but whatsoever spirituall and Rationall perfections the power bounty of God conferr'd upon the soule in its first Creation are all of them so many shadowes and representations of the like but most infinite perfections in him The Properties then and Attributes of God wherein this Image chiefely consists are first these three Spirituality with the two immediate consequents thereof Simplicity and Immortality in which the soule hath partaked without any after corruption or depravation Concerning the former it were vast and needlesse to confute those sundry opinions of ancient Philosophers concerning the substance of the soule many where of Tully in the first of his Tusculans hath reported And Aristotle confuted in his first de Anima Some conceived it to be blood others the braine some fire others ayre some that it consists in Harmony and Number and the Philosopher Dicaearchus that
it was nothing at all but the body disposed and fitted for the works of life But to let these passe as unworthy of refutation and to proceed to the truth of the first property There are sundry naturall reasons to prove the Spirituality of the soule as first the manner of its working which is immateriall by conceiving objects as universall or otherwise purified from all grosnesse of matter by the Abstraction of the Active understanding whereby they are made in some sort proportionall to the nature of the Intellect Passive into which the species are impressed Secondly it s in dependance on the body in that manner of working for though the operations of the soule require the concurrence of the commonsense and imagination yet that is by way only of conveyance from the object not by way of assistance to the elicite and immediate act They only present the species they doe not qualifie the perception Phantasmata are only objecta operation is the objects they are not instrumenta operandi the instruments of the soules working The Act of understanding is immediatly from the soule without any the least concurrences of the body there unto although the things whereon that act is fixed and conversant require in this estate bodily organs to represent them unto the soule as light doth not at all concurre to the act of seeing which solely and totally floweth from the visive faculty but only serves as an extrinsecall assistance for qualification of the Medium and object that must be seene And this reason Aristotle hath used to prove that the understanding which is principally true of the whole soule is not mixt with any body but hath a nature altogether divers there-from because it hath no bodily organ as all bodily powers have by which it is enabled to the proper acts that belong unto it And hereon is grounded another reason of his to prove the Soule immateriall because it depends not on the body in its operations but educeth them immediately from within it selfe as is more manifest in the Reflexion of the soule upon its owne nature being an operation as hee expresly speaketh seperable there-from the soule being not only actus informans a forme informing for the actuating of a body and constitution of a compound substance but actus subsistens too a forme subsisting And that per se without any necessary dependance upon matter It is an act which worketh as well in the body as whereby the body worketh Another reason of Aristotle in the same place is the difference betweene Materiall and Immateriall powers For saith he all bodily cognoscitive faculties doe suffer offence and dammage from the too great excellency of their objects as the eye from the brightnesse of the Sunne the eare from the violence of a sound the touch from extremity of heat or cold and the likâ—… But the understanding on the contrary side is perfected by the worthiest contemplations and the better enabled for lower enquiries And therefore Aristotle in his Ethicks placeth the most compleat happinesse of man in those heavenly intuitions of the minde which are fastned on the divinest and most remote objects which in Religion is nothing else but a fruition of that beatificall vision which as farre as Nature goes is call'd the contemplation of the first cause and an eternall satiating the soule with beholding the Nature Essence and glory of God Another reason may be drawn from the condition of the Vnderstandings Objects which have so much the greater conformity to the soule by how much the more they are divine and abstracted Hoc habet animus argumentum suae divinitatis saith Seneca quòd illum divina delectam This argument of its divinenesse hath the minde of man that it is delighted with divine things for if the soule were corporeal it could not possibly reach to the knowledge of any but materiall substances and those that were of its owne Nature otherwise we might as well see Angels with our eyes as understand any thing of them in our minds And the ground of this reason is that axiome in Philosophy that all reception is ad modum recipientis according to the proportion and capacity of the receiver And that the objects which are spirituall and divine have greatest proportion to the soule of man is evident in his Understanding and his will both which are in regard of truth or good unsatisfiable by any materiall or worldly objects the one never resting in enquiry till it attaine the perfect knowledge the other never replenished in desire till it be admitted unto the perfect possession of the most divine and spirituall good to wit of him who is the first of Causes and the last of Ends. From this Attribute of Spirituality flowes immediatly that next of Simplicity Vnity or Actuality for Matter is the root of all perfect composition every Compound consisting of two Essentiall parts matter and forme I exclude not from the Soule all manner of composition for it is proper to God only to be absolutely and perfectly simple But I exclude all Essentiall composition in respect whereof the Soule is meerely Actuall And so I understand that of Tully Nihil est Animus admixtum nihil concretum nihil copulatum nihil coagmentatum nihil duplex CHAP. XXXIV Of the Soules immortality proved by its simplicity independance agreement of Nations in acknowledging God and duties due unto him dignity above other Creatures power of understanding things immortall unsatiablenesse by objects Mortall freenesse from all causes of corruption ANd from this Simplicity followes by a necessary unavoydable consequence the third property spoken of Immortality it being absolutely impossible as Tully excellently observes it is the argument of Iul. Scaliger on this very occasion for any simple and uncompounded Nature to be subject to death and corruption For saith Tully Interitus est discessus secretio ac direptus earum partium quae conjunctione â—…liqua tenebantur It is a separation and as it were a divulsion of parts before united each to other so that where there is no Union there can be no separation and by consequence no death nor mortality Another reason may be the same which was alledged for the spirituality of the soule namely independance in operation and therefore consequently in Being upon the body And that Independance is manifest First because the acts of the soule are educ'd immediately in it selfe without the Intercedence of any organ whereby sensitive faculties work Secondly because the soule can perceive and have the knowledge of truth of universals of it selfe of Angels of God can assent discourse abstract censure invent contrive and the like none of which actions could any wayes be produced by the Intrinsecall concurrence of any materiall faculty Thirdly because in Raptures and Extasies the soule is as it were drawne up above and from the body though not from informing it yet certainely from borrowing from it any assistance to the
resemblance in the Soule of Man unto some supreame Deity whom the conscience in all its Enormities doth displease And therefore it is observed that the Mind of an Atheist is continually wavering and unsatisfied never able so to smother the inbred consciousnes of its immortality as not to have continuall suggestions of feare and scruple Wheresoever there is an impious Heart there is alwayes a shivering judgement Another Reason of the Soules immortality may be drawne from the dignity and preheminence of Man above other Creatures for hee is made Lord over them and they were ordained to be serviceable to him and Ministers for his contentments which dignity cannot possibly stand with the Mortality of the Soule For should not many other Creatures farre exceed Man in the Durance of their being And even in their time of living together how subject to weakenesses sicknesse languishing cares feare jealousies discontents and all other miseries of Mind and Body is the whole Nature of Man of all which other creatures feele the least disturbance Are not Men here beyond the rest the very proper subjects and receptacles of misery Is not our heart made the Naturall center of feares and sorrowes and our Minds as it were Hives to entertaine numberlesse swarmes of stinging and thorny Cares Are wee not Vassals and Slaves to many distempered passions Have not our very Contents their terror and our Peace disturbance Are not all our Comforts wherewith wee strive to glut and stuffe our selves here the glorious Vanities and golden delusions and cosenages of the world And how miserable must their miseries be whose very happinesse is unhappy And for Reason what comfort could wee finde in it when it would alwayes be presenting unto us the consideration of an eternall losse of all our contentments and still affright us with the dark and hideous conceit of Annihilation Mortality and Corruption makes Unreasonablenesse a Priviledge And in this case the Beasts would be so much the more happy than Man by how much the lesse they know their owne wretchednesse An Atheist would be in this life farre happier than he is if he could bring himselfe to have as little Reason as he hath Religion Another Reason may be taken from the Nature of Mans reasonable Faculties To every Power in Man as God hath assigned a peculiar operation so likewise hath hee given it Objects of equall extent thereunto which are therefore able to accomplish its naturall desires whereby it fasteneth on them And for this cause from the Nature of the Objects wee easily rise to know the Nature both of the Faculties and Essence for from the Essence flowes naturally the Faculty from the Faculty is naturally educed the Operation which requires naturally Objects proportionall convenient satisfactory and of equall extent Where therefore no mortall object beares full convenience nor is able to satiate and quiet the Faculty there it and the Essence from which it flowes are both immortall Now we see sensitive Powers finde in this life full satisfaction as the Sight from all the Variety of Colours the Eare of sounds and the like only the Reasonable Parts the Understanding and the Will can never be replenished in this estate of Mortality Have they as great and wide contentments as the whole frame of Nature can here afford them still their pursuites are restlesse still they find an absence and want of something which they cannot finde Orbis Alexandro angustus In this case every man is like Alexander This world wherein wee now converse is too straight and empty to fill the vastnesse and limit the desires of the Soule of Man Only the sight and possession of God the most infinite good can satisfie our Understandings and our Wills For both these Faculties as all others in suo Geâ—…re ayme at summum The Understanding is carried ad summam Causam to the first of Truths the Will ad summum Bonum to the last of Ends and therefore he only which is the First and the Last can satisfie these two searching and unquiet faculties Hi motus Animorum aâ—…que haec certaâ—…ina These are the Motions this the strife Of Soules aspiring unto life All the Knowledge we heap up here serves only as a Mirrour wherein to view our ignorance and wee have only light enough to discover that wee are in the dark And indeed were there no Estate wherein Knowledge should receive a Perfection and be throughly proportioned to the Heart of man The labour of getting the Knowledge wee have and the vexation for the want of what wee have not and the griefe of parting so soone with it would render the vexation of it farre greater than the content Hoc est quòd palles cur quis non prandeat hoc est Is this the fruit for which we fast And by pale studies sooner waste Do we toyle and sweat and even melt our selves away for that which wee sooner forsake than finde Doe wee deny our selves the contentments and satisfactions most agreeable to our corporeall condition being without hope of accomplishing our wishes in another estate It is naturall for gaining of Knowledge to hasten unto that whereby we loose both it and our selves and to labour for such a purchase which like lightning is at once begun and ended yea indeed sooner lost than gotten Certainly were man not conscious of his owne immortality there could be no stronger inducement to sottishnesse luxury riot sensuality and all other unbridled practises It is registred for the impiety of Atheists Let us eat and drink for to morrow wee shall dye Another Reason may be framed after the same manner as was that to prove the Spirituality of the Soule from the manner of its operation And it is grounded on those two ordinary Axiomes in Philosophy That every thing is received according to the quality of the Receiver and that every thing hath the same manner of â—…ssence as it hath of operation Now the Soule of Man can easily receive impressions and conceits of immortality and discourse thereupon therefore also it is in its owne Essence and nature immortall Wee see even betweene things meerely corporeall as the Object and the sensitive Organ how small a disproportion works incapacity Much more must it be found in so great a difference as would be betweene immortality of Objects and corruption of the Soule that worketh on them We cannot picture an Angel or Spirit nor make any imâ—…ateriall stamp in a piece of wax since a corporeall substance is capable of none but corporeall impressions And therefore wee see that even amongst Bodies the more pure and subtile they are the more are they exempted from the perception of the quickest and most spirituall sense the sight Now the mind of man in Understanding is but as wax to the seale or as a Table and Picture to an Object which it represents which is the ground of that Paradox in Aristotle that in understanding the Soule is as it were made the Object that
is understood Because as the Wax after it is stamped is in some sort the very Seale it selfe that stamp'd it namely Representative by way of Image and resemblance so the Soule in receiving the species of any Object is made the picture and image of the thing it selfe Now the understanding being able to apprehend immortality yea indeed apprehending every corporeall substance as if it were immortall I meane by purging it from all grosse materiall and corruptible qualities must therefore needs of it selfe be of an immortall Nature And from the latter of those two Principles which I spake of namely that the quality of the Being may be gathered from the Nature of the Operation Aristotle inferres the separability and independance of the understanding on the Body in the third de Animâ afore-named For the Soule being able to work without the concurrence of any bodily Organ to the very act it selfe as was before shewed must needs also be able to subsist by its owne nature without the concurrence of any matter to sustaine it And therefore hee saith in the same place that the understanding is separable uncompounded impassible all arguments of immortality Other reasons are produced for the proofe hereof taken from the causes of corruption which is wrought either by Contraries working and eating out Nature or by Defect of the Preserving cause as light is decayed by absence of the Sunne or thirdly by corruption of the subject whereon it depends None whereof can be verified in the Soule For first how can any thing be contrary to the Soule which receiveth perfection from all things for Intellectus omnia intelligit saith Aristotle yea wherein all Contraries are reconciled and put off their Opposition For as a great man excellently speaketh those things which destroy one another in the World maintaine and perfect one another in the Minde one being a meanes for the clearer apprehension of the other Secondly God who is the only Efficient of the Soule being else in it selfe simple and indivisible and therefore not capable of death but only of Annihilation doth never faile and hath himselfe promised never to bring it unto nothing And lastly the Soule depends not as doe other Formes either in Operation or Being on the Body being not only Actus informans but subsistens too by its owne absolute vertue CHAP. XXXV Of the Honour of Humane Bodies by Creation by Resurrection of the Endowments of Glorified Bodies ANd now that this particular of immortality may farther redound both to the Honour and comfort of Man I must fall upon a short digression touching mans Body wherein I intend not to meddle with the Question How mans Body may be said to be made after the Image of God which sure is not any otherwise than as it is a sanctified and shall be a Blessed Vessell but not as some have conceited as if it were in Creation Imago Christi futuri nec Dei opus tantum sed Pignus As if Christ had beene the patterne of our Honour and not wee of his Infirmity since the Scripture saith Hee was made like unto us in all things and that he Assumed our Nature but never that we were but that we shall be like unto him not I say to meddle with this I will only briefly consider the Dignity thereof in the particular of immortality both in the first structure and in the last Resurrection of it The Creation of our Bodies and the Redemption of our Bodies as the Apostle calls it What Immunity was at first given and what Honour shall at last be restored to it In which latter sense it shall certainly be Secundum Imaginem after his Image who was Primitiae the First fruits of them that rise That as in his Humility his Glory was hid in our Mortality so in our Exaltation our Mortality shall be swallowed up of his Glory And for the first estate of Mans Body we conclude in a word that it was partly Mortall and partly Immortall Mortall in regard of possibility of Dying because it was affected with the mutuall Action and Passion of corruptible elements for which reason it stood in need of reparation and recovery of it selfe by food as being still Corpus Animale and not Spirituale as St. Paul distinguisheth a Naturall but not a Spirituall Body But it was Immortall that is Exempted from the Law of Death and Dissolution of the Elements in vertue of Gods Covenant with man upon condition of his Obedience It was Mortall Conditione Corporis by the Condition of a Body but immortall Beneficio Conditoris by the Benefit of its Creation else God had planted in the Soule such naturall desires of a Body wherein to work as could not be naturally attained For the Soule did naturally desire to remaine still in the body In the naturall Body of Adam there was no sin and therefore no death which is the wages of sinne I come now to the Redemption of our Bodies already performed in Pignore in Primiâ—…its In our Head in some few of his Members Enoch Ellas and as is probable in those dead Bodies which arose to testifie the Divine power of our crucified Saviour and shall be totally accomplished at that day of Redemption as the same Apostle calls the Last day that day of a full and finall Redemption when Death the last enemy shall be overcome And well may it be called a day of Redemption not only in regard of the Creature which yet groaneth under the Malediction and Tyrannie of sinfull Man nor yet only in respect of Mans Soule which though it be before admitted unto the purchased Possession of the Glorifying Vision and lives no more by Faith alone but by sight shall yet then receive a more abundant fulnesse thereof as being the day of the Manifestation and plenary discovery both of the Punishing Glory of God in the Wicked and of his Merciful and Admirable Glory in the Saints but also and as I think most especially in respect of the Body For there is by vertue of that Omnipotent Sacrifice a double kinde of Redemption wrought for us The one Vindicative giving us Immunity from all spirituall dangers delivering us from the Tyrannie of our Enemies from the Severity Justice and Curse of the Law which is commonly in the New Testament called simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Deliverance from evill The other Purchasing or Munificent by not only freeing us from our own wretchednesse but farther conferring upon us a Positive and a Glorious Honour which St. Iohn calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Power Priviledge Prerogative and Title unto all the Glorious Promises of Immortality which like wise St. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Redemption of a purchased Possession and a Redemption unto the Adoption of Sonnes Now then the Last day is not Totally and Perfectly a day of Redemption unto our Soules in either of these
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
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
like Impostors who boldly pretend unto Truth when they cunningly oppose it as Iacob in Esaâ—…'s Cloathes robbed Esau of the Blessing or as the Ivy which when it embraceth the Oake doth withall weaken and consume it And this is a very preposterous and perverse method first to entertaine Corrupt Conceits and then to wrest and hale Principles to the countenancing and protecting of them It being in the errors of the mind as in the distempers of the palate usuall with men to find their owne rellish in every thing they read Concerning the other Abuse it is an often observation of Aristotle that Principles and Con clusions must be within the Sphaere of the same Science and that a man of Learning ought al waies to be faithfull unto his owne Subject and make no Excursions from it into another Science And therefore he saith that it is an equall absurdity for a Mathematician whose conclusions ought to be peremptory and grounded on principles of infallible evidence only to ground them on Rhetoricall probabilities as it were for a Rheâ—…oritian whose Arguments should bee more plausible and insinuative to leave all unsaid that might reasonably be spoken except it may bee proved by demonstrative principles This leaping a Genere ad Genus and confounding the dependancies of Truth by transferring Principles unto Sciences which they belong not unto hath been ever prejudiciall to Knowledge and Errour hath easily thereby crept upon the weakest apprehensions while men have examined the conclusions of one Science by the Principles of another As when Religion which should subdue and captivate is made to stoop bow to Reason and when those Assents which should be grounded upon Faith and not on meer humane disquisition shall be admitted according to the conformity which they have with Nature and no farther And hence it is that so many of the Philosophers denyed those two maine Doctrines of the Creation and Resurrection although in some of them the very sight of Nature reacheth to the acknowledgement of the former of those because they repugned those maine Principles of Nature which are indeed naturally true and no farther that ex nihilo nihil fit Nothing can be made of nothing And a privatione ad habitum non datur regressus That there is no regresse from a Totall Privation to the Habit lâ—…st And this reason was evidently implyed in that answer which was given by him who knew the Root of all Errour unto the obstinate Opposers of the Resurrection Erratis nescientes Scripturas neque Potentiam Dei Where are intimated two maine Principles of that Mystery of the Resurrection the Word and the Power of God This later commanding our Assent that it May be that other our Assurance that it Will be So that wherever there is an Ignorance of these two and we goe about to examine this or any other Mystery rather by a disputing than an Obeying Reason the immediate consequent of such peremptory and preposterous course is Errour and Depravation of the Vnderstanding Pythagoras and his Schollers out of a strong conceipt that they had of the Efficacy of Musicke or Numbers examining all the passages of Nature by the Principles thereof fell into that monstrous Errour that Number was the first and most Essentiall Element in the Constitution of all Creatures Thus as men which see through a coloured Glasse have all Objects how different soever represented in the same colour So they examining all Conclusions by Principles forestalled for that purpose thinking every thing of what nature soever to be dyed in the colour of their owne conceipts and to carry some proportion unto those Principles Like Antiphâ—…ron Orites and others in Aristotle who did confidently affirme every thing for Reall which their Imagination faneied to it selfe But Tully hath prettily reprehended this abuse in that satyricall reprehension which he gives to Aristoxenus the Musitian who needs out of the Principles of his Art would conceipt the Soule of man to consist of Harmony Hâ—…c magistrâ—… concedat Aristoteli canere ipse doceat Let him leave these things to Aristotle and content himselfe with teaching men how to sing intimating thereby the absurdity of drawing any Science beyond its owne bounds 2 Another Cause of Errour may be Affectation of Singularity and a Disdaine of being but an accession unto other mens Inventions or of Tracing their steps when men shall rather desire to walke in wayes of their owne making than in the beaten paths which have been troden before them to be guilty of their owne invented Errors than content with a derived and imputed Learning and had rather be accounted the Purchasers of Heresie than the Heires of Truth Quase nihil fuisseâ—… rectum quod primum est melius existimanâ—… quicquid est aliud as Quintilian spake elegantly on another occasion As if nothing had been right which had been said before they esteeme every thing therefore better because new 3 Another Cause may be the other Extreme for a man may lose his way as well by enclining too much to the right hand as to the left I mean a too credulous prejudice and opinion of Authority when wee bow our judgements not so much to the nature of things as to the learning of men Et credere quà m scire videtur 〈◊〉 we rather beleeve than know what we assent unto T is indeed a wrong to the labours of Learned men to read them alwaies with a Cavilling and Sceptical mind and to doubt of every thing is to get resolution in nothing But yet withall our Credulity must not be peremptory but with reservation Wee may not captivate and resigne our judgements into another mans hand Beleefe without evidence of Reason must bee onely there absolute where the Authority is Vnquestionâ—…ble and where it is impossible to 〈◊〉 there onely it is Impious to Distrust As for mens Assertions Quibus possibile est subesse falsum what he said of Friendship Sic ama tanquam Osâ—…s Love with that Wisedome as to remember you may be provoked to the contrary is more warrantable and advantagious in Knowledge Sic crede tanquam dissensurus so to beleeve as to be ready when cause requires to dissent It is a too much streightning of a mans owne Vnderstanding to inthrall it unto any or to esteeme the dissent from some particular Authorities Presumption and Selfe-conceit Nor indeed is there any thing which hath bred more Distempers in the Body of Learning than Factions and Sidings When as Seneca said of Cato that hee would rather esteeme Drunkennesse a Vertue than Cato Vitious So Peripateticks and Platonists Scotists Thomists and the rest if I may adventure so to call them of those learned Idolaters in deifying the Notions of Mortall men shall rather count Errour Truth than their great Masters Erroneous But yet I would not be so understood as if I left every man to the unbridled reines of his owne fancy or to a presumptuous dependance onely on
his owne judgement with contempt or neglect of others But I consider a double Estate of the Learned Inchoation and Progresse And though in this latter there be requisite a Discerning Iudgment and Liberty of Dissent yet for the other Aristotl's speech is true Oportet discentem credere Beginners must beleeve For as in the Generation of man hee receiveth his first life and nourishment from one Wombe and after takes onely those things which are by the Nurse or Mother given to him but when he is growne unto strength and yeares hee then receiveth nourishment not from Milke onely but from all variety of meats and with the freedome of his own choise or dislike so in the generation of Knowledge the first knitting of the Ioynts and Members of it into one Body is best effected by the Authority and Learning of some able Teacher though even of his Tutors Gate being a childe was wont to require a reason but being growne thereby to some stature and maturity not to give it the Liberty of its owne Iudgement were to confine it still to its Nurse or Cradle I speake not this therefore to the dishonour of Aristotle or any other stom whose Learning much of ours as from Fountaines hath bin derived Antiquity is ever venerable and justly challengeth Honour Reverence and Admiration And I shall ever acknowledge the worthy commendation which hath been given Aristotle by a learned man that he hath almost discovered more of Natures Mysteries in the whole Body of Philosophy than the whole Series of Ages fince hath in any particular member thereof And therefore he and all the rest of those worthy Founders of Learning do well deserve some credit as well to their authority as to their matter But yetnotwithstanding there is difference betweene Reverence and Superstition we may Assent unto them as Antients but not as Oracles they may have our minds easie and inclinable they may not have them captivated and fettered to their Opinions As I will not distrust all which without manifest proof they deliver where I cannot convince them of Errour So likewise will I suspend my beleefe upon probability of their mistakes and where I finde expresse Reason of Dissenting I will â—…ather speake Truth with my Mistresse Nature than maintaine an Errour with my Master Aristotle As there may be Friendship so there may be Honour with diversity of Opinions nor are wee bound therfore to defie men because we reverence them Plura sâ—…pe peccantur dum demeremur quam dum off endimus Wee wrong our Auncestors more by admiring than opposing them in their Errours and our Opinion of them is foule and without Honour if we thinke they had rather have us followers of them then of Truth And we may in this case justly answer them as the young man in Plutarch did his Father when he commanded him to do an unjust thing I wil do that which you would have me though not that which you bid mee For good men are ever willing to have Truth preferred above them Aristotle his Commendation of his middle Aged men should be a rule of our Assent to him and all the rest of those first Planters of Knowledge Wee ought neither to overprize all their Writings by an absolute Credulity because they being Men and subject to Errour may make us thereby liable to Delusion neither ought we rudely to undervalue them because being Great men and so well deserving of all Posterity they may challenge from us an Easines of Assent unto their Authority alone if it bee only without and not against Reason as Tâ—…lly professed in a matter so agreeable to the Nature of Mans Soule as Immortality Vt rationâ—…m nullam Plato afferret ipsa Authoritate me frangeret Though Plato had given no reason for it yet his Authority should have swayed Assent I say not slavish but with reservation and with a purpose a lâ—…vaies to be swayed by Truth more than by the thousand yeares of Plato and Aristotle 4 Another Cause of Errour may be a Fastning too great an Affection on some particular Objects which maketh the Minde conceive in them some Excellencies which Nature never bestowed on them As if Truth wâ—…re the hand-maid to Passion or Camelion like could alter it selfe to the temper of our defires Every thing must be Vnquestionable and Authenticall when wee have once affected it And from this Root it is probable did spring those various Opinions about the utmost Good of mans Nature which amounted to the number of two hundred eighty eight â—…s â—…as long ago observed by Varro which could not â—…ut be out of every particular Philosophers con â—…ipt carrying him to the Approbation of some particular Object most pleasing and satisfactory to the Corruption of his owne crooked Nature so that every man sought Happinesse not where it was to be found but in himselfe measuring it by the Rule of his owne distempered and intangled Iudgement whence could not possibly but issue many monstrous Errours according as the Minds of men were any way transported with the false Delight either of Pleasure Profit Pompe Promotion Fame Liberty or any other worldly and sensuall Objects In which particular of theirs I observe a preposterous and unnaturall course like that of the Atheist in his Opinion of the Soule and Deity For whereas in Nature and right Method the Determinations of the Vnderstanding concerning Happines should precede the pursuit of the Will they on the contrary side first love their Errour and then they prove it as the Affection of an Atheist leads him first to a Desire and wish that there were no God because â—…e conceiveth it would goe farre better with him in the end than otherwise it is like to doe and then this Desire allures the Vnderstanding to dictate Reasons and Inducements that may persuade to the Beleefe thereof and so what was at first but a wish is at last become an Opinion Quâ—…d nimis volumus facile credimuâ—… we easily beleeve what we will willingly desire And the reason is because every man though by Nature he love Sinne yet he is altogether impatient of any checke or conviction thereof either from others or himselfe and therefore be his Errours never so palpable his Affections never so distempered his Minde never so depraved and averse from the Rules of Reason he will notwithstanding easily persuade himselfe to thinke he is in the right course and make his Iudgement as absurd in defending as his Will and Affections are in embracing vitious Suggestions Viti a nostra quia amamus defendimus When once our Minds are by the violence and insinuation of Affection transported into any crooked course Reason will freely resigne it selfe to bee perverted and the discourse of the Vnderstanding will quickely bee drawne to the maintaining of either So easie it is for men to dispute when they have once made themselves obey And another reason hereof is because as a Body distempered and affected in
any part especially those vitall ones which diffuse their vertue into the whole the Weaknesse spreads and over-runnes all the other though remotest from it So likewise the violent motion of partiall and unruly Appetites which do any waies miscarry by the delusion of Objects which they fasten upon immediately derive themselves upon the higher paâ—…s of mans Soule out of the naturall Harmony consent which they desire to have amongst themselves but especially doe they labour to winne over the Iudgement unto their side and there hence to get unto themselves Warrant and Approbation For as where the Vnderstanding is regular the chiefe Dominion thereof is over-Affection And therefore we see alwaies that men of the most stayed and even Iudgements have the most unresisted power in the government of Passions So on the other side when the Affections are strongly enclined to any either enormous motion in Morality or Object in Nature the first Faculty whereon they strive to transferre their prejudice in the Reason since without the Assent and Approbation thereof they cannot enjoy it with such freedome from distractions and feare as if they were warranted thereto by the Sophistry and Disputes of that Power Thus as it is usuall with men of deceitfull palates as before I touched to conceive in every thing they taste the same disagreeing rellish wherewith their mouth is at that time distempered So it is with mens Minds prepossessed with any particular fancy Intus Existens prohibet alienum They cannot see it in its own proper colours but according as their Conceipts are any way distempered and transported by the violence of their Affection And hence in Naturall Philosophy sprang that Opinion of Aristoxenus the Musitian which I spake of before that the Soule of Man consisted in Harmony and in an apt Concord Velut in Cantu Fidibiu between the parts and Tully intimates the reason I speake of very prettily Hic ab artificio suo non recessit this man knew not how to leave his owne Art more expresly of the same in another place Ita delactatur suis Cantibus ut etiam ad animum transferre conâ—…tur Hee was so affected with Musicke that he transferred it upon the Soule 5 Another reason which I conceive of Corruption of the Vnderstanding by Errour is Curiosity and Pushing it forward to the Search of things clasped up and reserved from its Inquiry T is the naturall disease of Mankinde to desire the Knowledge of nothing more than what is lest attainable It a Naturâ comparatum est saith Pliny ut proximorum incuriosi Longinqua sectemur adeo ani 〈◊〉 rerum Cupidâ—… Languescit cum fâ—…ili occasio est It is the vanity of man as well in Knowledge as in other things â—…o esteeme that which is far fetched as we say and deare bought most pretious as if Danger and Râ—…rity were the only Argument of worth The enquiry after the Estates of Spiriâ—… and separated Soules the Hierarchies of Angels and which is more the secret Counsels of God with other the like hidden Mysteries doe so wholly possesse the Minds of some men that they disappoint themselves of more profitable Inquiries and so become not onely hurtfull in regard of their owne vanity and fruitlesnesse but also in that they hinder more wholsome and usefull Learnings And yet Ignorance is of so opposite a nature unto mans Soule that though it be Holy it pleaseth not if there be but Evill the worst of all Objects unknowne The Devill persuades Adam rather to make it by sinning than not to know it But wee are to remember that in many things our searchings and bold speculations must be content with those Silencing more than Satisfying Reasons Sic Natura jubet sic opus est mundâ—… Thus God will have it thus Nature requires We owe unto Natures workes aâ—… well our wonder as our inquiry and in many things it beâ—…ooves us more to magnifie than to search There are as in the countries of the World so in the Travels of mens wits as well Praecipitia as Via as well Gulfes and Quicksands as common Seas Hee that will be climing too high or sayling to farre is likely in the end to gaine no other Knowledge but only what it is to have a shipwrack and to suffer ruine Man is of a mixed Nature partly Heavenly partly Morall and Earthly and therefore as to be of a creeping and wormy disposition to crawle on the ground to raise the Scule unto no higher Contemplations than Base and Worldly is an Argument of a degenerous Nature So to spurne and disdaine these Lower Inquiries as unworthy our thoughts To soare after Inscrutable Secrets to unlocke and breake open the closet of Nature and to measure by our shallow apprehensions the deep and impenetrable Counsels of Heaven which we should with a holy fearfull and astonished Ignorance onely adore is too bold and arrogant sacriledge and hath much of that Pride in it by which the Angels fell For Ero similis Altissimo I will be like the most high was as iâ—… beleeved the Devils first sinne and Eriti tanquam Dij ye shall be like unto God was I am sure his first Temptation justly punished both in the Author and Obey or with Darknesse in the one with the Darknesse of Tophet in the other with the Darknesse of Errour CHAP. XXXIX The Actions of the Vnderstanding Invention Wit Iudgement of Invention Distrust Prejudice Immaturity of Tradition by Speech Writing of the Dignities and Corruption of Speech HItherto of the more Passive Operation of the Vnderstanding which I called Reception or Knowledge of Objects Now follow the more active which consist more in the Action of Reason than in its Apprehension And they are the Actions of Invention of Wit and of Iudgment The former of these hath two principall parts the Discovering of Truth and the Communicating of it The former only is properly Invention the other a Consequent thereof Tradition but both much making to the honour of the Faculty For the former I shall forbeare any large discourse touching the particular Dignities thereof as being a thing so manifestly seen in Contemplations Practises dispatches in the maintaining of Societies erecting of Lawes government of Life and generally whatsoever enterprize a man fastens upon this one Faculty it is that hath been the Mother of so many Arts so great Beauty and Ornament amongst men which out of one world of things have raised another of Learning The Corruptions then which I conceive of this part of Invention are First a Despaire and Distrust of a mans owne Abilities For as Corruption and Selfe Opinion is a maine Cause of Errour so Dissidence and Feare is on the other side a wrong to Nature in abusing those Faculties which she gave for enquiry with Sloath and Dulnes Multis rebus inest Magnitudo saith Seneca non ex naturâ suâ sed ex debilitate nostrâ and so likewise Multie rebus inest difficultas non ex natura sua sed
on them proceed onely from the Impression of Fancy and sensitive Appetite to serve themselves but not to improve one another And therefore Speech is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Name of Reason because it attendeth onely upon Reason And as by this the Soule of man differeth in Excellency from all other Creatures so in two things amongst many others both subservient unto Reason doth his Body excell them too First in the Vprightnesse of his Stature whereby he is made to looke up to Heaven and from his Countenance to let shine forth the Impression of that Light which dwellâ—…th within him For the Face is the Window of the Soule Pronáque cum spectent Animalia caetera terram Os homini sublime dediâ—… Caelumque tueri Iussit erectos ad Sydera tollere Vultus Whil'st other creatures downward fix their sight Bending to Earth an Earthly Appetite To man he gave a lofty Face might looke Vp to the Heavens and in that spatious Booke So full of shining Characters descry Why he was made and whether he should fly Next in the Faculty of Speech which is the Gare of the Soule through which she passeth and the Interpreter of the Conceits and Cogitations of the mind as the Philosopher speaks The uses whereof are to convey and communicate the Conceptions of the Mind and by that means to preserve humane Society to derive Knowledg to maintaine mutuall love and supplies to multiply our Delights to mitigate and unload our sorrows but above all to Honour God and to edifie one another in which respect our Tongue is called our Glory Psal. 16. 2. Act. 2. 26. The force power of Speech upon the minds of men is almost beyond its power to expresse How suddenly it can inflame excite allay comfort mollify transport and carry captive the Affections of men Caesar with one word quiets the Commotion of an Army Menenius Agrippa with one Apologue the sedition of a people Flavianus the Bishop of Antioch with one Oration the fury of an Emperour Anaximenes with one Artifice the indignation of Alexander Abigail with one Supplication the Revenge of David Pericles and Pisistratus even then when they spake against the peoples liberty over ruled them by their Eloquence to beleeve and imbrace what they spake and by their Tongue effected that willingly which their Sword could hardly have extorted Pericles and Nicias are said to have still pursued the same Ends and yet with cleane different successe The one in advancing the same busines pleased the other exasperated the people and that upon no other Reason but this the one had the Art of Perswasion which the other wanted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One spake the Right with a slow Tongue Another fluently spake wrong He lost this stole the Cause and got To make you thinke what you thinke not And this power of Speech over the Minds of men is by the Poet in that knowne passage of his thus elegantly described Magnâ—… in popule cum sapè Coorta est Seditio savitque Animus Ignobile vulgus Ianâ—…que faces Saxa volant furor arma ministrat Tum pietate gravem ac merit is si fortè viruÌ„quem Conspêxere silent arrectisque auribus astant Ille regit dictis Animâ—…s pectora â—…ulcet When in a Multitude Seditions grow And Vicerated Minds do overflow With swelling Ire when stones firebrands fly As Rage doth every where weapons supply Then if some Aged man in Honor held For Piety and Prudence stand to wield And moderate this Tumult strait wayes all Rise up with silent Reverence and let fall Their Angry Clamors His grave words do sway Their Minds and all their Discontents allay The Vertues of Speech whereby it worketh with such force upon the Minde are many which therefore I will but name some Grammaticall as Property and Fitnesse and Congruity without Solaecismes and Barbarousnesse some Rhetoricall as choice Purity Brevity Perspecuity Gravity Pleasantnesse Vigoâ—… Moderate Acrimony and Vehemency some Logicall as Method Order Distribution Demonstration Invention Definition Argumentation Refutation A right digesting of all the Aydes of Speech as Wit Learning Poverbs Apologues Emblemes Histories Lawes Causes and Effects and all the Heads or Places which assist us in Invention Some Morall as Gravity Truth Seriousnesse Integrity Authority When words receive weight from manners and a mans Speech is better beleeved for his Life than for his Learning When it appeares That they arise esulce pectoris and have their foundation in Vertue and not in Fancy For as a man receiveth the selfe same Wine with pleasure in a pure and cleane Vessell which he loâ—…ths to put unto his mouth from one that is soule and soiled so the selfe same Speech adorned with the Piety of one man and disgraced with the Pravity of another will be very apt accordingly to be received either with delight or loathing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Speech from Base men and men of Respect Though 't be the same works not the same Effect And therefore the Spartan Princes when they heard from a man of a disallowed and suspected Life an Opinion which they approved They required another man of reputation to propose it That the prejudice of the person might not procure a rejection of his Iudgement For wee are apt to nauseate at very good meat when we know that an ill Cooke did dresse it And therefore it is a very true Character which Tully and Quintilian give of a right Oratour That he must be Vir bonus dicendi Peritus as well a Good man as a Good speaker Otherwise though he may speake with admirable wit to the fancy of his hearers he will have but little power over their Affections Like a fire made of greene wood which is fed with it as it is fewell but quencheed as it is greene Lastly some are Civill in Causes Deliberative or Iuridicall as Wisedome pertinency and fitnes to the Nature and Exigence of the End or Matter whereupon we speake For in that case we are to ponder and measure what we say by the end whereunto we say it and to fit it to all the Circumstances incident thereunto Paul amongst the Philosophers disputed with them from the Inscription of their Altar from the Authority of their Poets and from confessed Maximes of Reason by these degrees convincing them of Idolatry and lending them to Repentance But amongst the Iewes hee disputed out of Scripture With Felix that looked for money he disputed of Righteousnesse and Iudgement to come but amongst the Pharisees and Sadduces of the Resurrection that a Dissention amongst themselves might procure a party for him It is not wisedome for a man in misery to speake with a high stile or a man in Dignity with a Creeping The same speech may be excellent in an umbratile Exercitation which would be too pedanticall and smelling of the Lampe in a matter of serious and weighty debate and that may
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
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