nothing 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
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 that which is betweene the Body and the Soule we may well ground some good presumption of similitude in the qualities of the Soule with those lovely impressions of Nature which we find in the Body and may by the same reason collect a mutuall discoverie by which we acknowledge a mutuall sympathie betweene them And therefore it was no ill counsell though not alwayes to be heeded Cave tibi ab iis quos natura signavit to take heed of such who like Cain have any marke of notorious deformitie set upon them by Nature And therefore Homer speaking of the garrulous impudent envious and reviling qualities of Thersites fits him with a Body answerable to such a Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most ill-shapen man that to Troy came With eye distorted and in each foot laine His shoulders crooked to his brest shrunke downe A sharpe wrye head here and there patcht with downe But yet herein though it be injurious for a man out of too much austeritie of Mind to reject the judgement of sense and to quarrell with this naturall instinct yet it is fit that in this case considering the deceitfulnesse of things and what a divers habit Education or Hypocrisie hath wrought in many betweene the out and inside of their Natures that we should I say bring a fearefull judgement like love of Bâ—…as the Philosopher which may easily upon good warrant and assurance alter it selfe otherwise when a thing is throughly knowne to be lovely our hearts may boldly quiet and repose themselves in it But here likewise we must observe that proportion of Nature That if our affection cannot stand in private towards one particular without dammage and inconvenience to the publique Body Politique or Ecclesiasticall whereof we are members the generall must ever be esteemed more deare and precious A scandall to the Body and a Schisme from the whole is more dangerous and unnaturall than any private Divisions for if there be a wound or swelling in one part of the Body the parts adjoyning will be content to submit themselves unto paine for the recoverie of that and rather than it shall perish 〈◊〉 any â—…ble which may conduce to the 〈◊〉 〈◊〉 And this is the Love of fellow-members amongst themselves But then if any part be so farre corrupted as that it doth more easier derive its contagion upon others than admit of any succour from them so that by the continuance thereof in the Body the whole is endangered or if the whole Body be readie to perish by Famine then doth the Sense of Communitie so swallow up that other more private respect as that the members will be even cruell amongst themselves to the cutting and devouring each of other that thereby the safetie of the whole may be procured And therefore the Fable of the Faction betweene the Belly and the Members was wisely applyed by Menenius Agrippa in a Rebellion amongst the people of Rome to shew how unnaturall a thing it is and how pernicious to the parts themselves to nourish their owne private Discontents when the Weale publique is together therewithall endangered CHAP. X. 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 Concupiscence how Love begetteth Love and how presence with and absence from the object doth upon different respects exercise and encrease Love FRom this generall and fundamentall cause of Love proceed some others speciall and particular whereof the first and principall is a similitude and resemblance betweene the thing loved and that which is the Naturall Rule of Love Now the Rule of all Love is by Divine Truth prescribed to be God and a Mans selfe so that what beareth similitude to these is the proper and right Object of our Affection To speake therefore a word or two of these The Master-Wheele or first Mover in all the Regular Motions of this Passion is the Love of God grounded on the right knowledge of Him whereby the Soule being ravished with the apprehension of his infinite Goodnesse is earnestly drawne and called out as it were to desire an Vnion Vision and participation of his Glory and Presence yeelding up it selfe unto Him for by Love a man giveth himselfe to the thing which he loves and conforming all its Affections and Actions to his Will And this Love is then Regular when it takes up all the kinds of Love and all the degrees of Love For we love God Amore amicitiae for the Goodnesse and Excellencie which is in himselfe as being most lovely and Amore desiderii with a desire of being united unto him as the Fountaine of all our blessednesse and Amore complacentiae with a love of joy and delight in him when the Soule goes to God like Noahs Dove to the Arke and with infinite sweetnesse and securitie reposeth it selfe in him and lastly Amore Benevolentiae with an endeavour so farre as a poore Creature can to an infinite Creator for our Good extendeth not unto him to bring all praise service and honour unto him And thus we are to love him above all things first Appretiativè setting an higher price upon his Glory and Command than upon any other thing besides all Dung in comparison Secondly Intensivè with the greatest force and intention of our Spirit setting no bounds or measure to our Love of him thirdly Adaequatè as the compleat perfect and adaequate object of all our Love in whom it must begin and in whom it must end And therefore the Wise-man speaking of the Love and Feare of God tells us that it is Totum Hominis the Whole of Man Other Objects are severally fitted unto severall Faculties Beautie to the Eye Musick to the Eare Meat to the Palate Learning to the Mind none of these can satisfie the Facultie unto which it belongs not And even to their proper Faculties they bring Vanitie and Vexation with them Vanitie because they are emptie and doe deceive and because they are mortall and will decay Vexation in the Getting for that is with Labour in the Keeping for that is with Feare in the Multiplying for that is with Care in the enjoying for if we but taste we are vexed with desiring it if we surfet we are vexed with loathing it God onely is Totum Hominis fitted to all the wants of an immortall Soule Fulnesse to make us perfectly happie Immortalitie to make us perpetually happie after whom we hunger with desire and are not griped on whom we feast with delight and are not cloyed He therefore is to be loved not with a divided but a whole Heart To love any Creature either without God or above God is Cupiditas Lust which is the formale of every sinne whereby we turne from God to other things but to love the Creatures under God in their right order and for God to their right end for he made all things for himselfe this is Charitas true and regular Love Now the
Aristotle to praise so sure it is to love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of loving and good natures and so he maketh just beneficient pleasant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that are true lovers of their owne friends to be the proper objects of Love And herein is that partly verified that Love is strong as Death For as that grave which buries a dead man doth likewise burie all his enemies it being unnaturall to hate the dead whom wee cannot hurt for the utmost harme that malice can doe is to kill And therefore it is noted as a prodigious hatred betweene the two emulous brothers of Thebes Aetcocles and Polynices Nec furiis post fata modus slammaeque rebelles Seditione rogi Their furies were not bounded by their fate Ones funeral flame the others flame did hate Even so likewise a mans love hath a power to bury his enemies and to draw unto it selfe the most backward and differing affections for being of a transient nature and carrying forth it selfe into the person beloved it usually according to the condition of other naturall Agents worketh semblable and alike affections unto it selfe For besides that hereby an Adversary is convinced of nourishing an injurious and undeserved enmity hee is moreover mollified and shamed by his owne witnesse his conscience telling him that it is odious and inhumane to repay love with hatred Insomuch that upon this inducement Saul the patterne of raging and unreasonable envie was sometimes brought to relent and accuse himselfe And this is the occasion as I take it of that speech of Salomon If thine enemie hunger give him bread to eat if he thirst give him water to drinke for thou shalâ—… heape coales of fire upon his head Which though perhaps with earthie and base minds it hath a propertie of hardning and confirming them in their hatred yet with minds ingenuous and noble it hath a cleane contrarie effect to melt and purge them And so the Apostle telleth us that we love God because he loved us first and Mary Magdalene having had much forgiven her did therefore love Christ much And therefore the Poets counsell is good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If for thy love thy selfe would'st loved bee Shew love to those that doe shew love to thee The next two Causes which I conceive of Love I will joyne in one namely the absence from and contrarily the presence with the thing loved both which in a different respect doe exercise Love And therefore first I like not that speech of Aristotle that though distance of place doe not dissolve the root and habit yet it doth the exercise and acts of Love except he meant it as I suppose he doth of the transient acts thereof whereby each friend doth the office of Love and â—…eneficence to another For as in naturall bodies there is not onely a Complâ—…encie or Delight in their proper place when they enjoy it but an innate propension and motion thereunto when they are absent from it so in the mind of man whose a Love in his Weight there is not onely a Love of Delight in the fruâ—…tion but a Love likewise of Desire in the privation of a Good which the more it wanteth the more it fixeth it selfe upon it b as some things doe naturally attract fire at a distance Thus the Poet expresseth the Love of Dido to Aeneas Illum absens absentem anditque videtque When night had severed them apart She heard and saw him in her heart And it is the wonder of Love as Saint Chrysostome speaketh to collect and knit together in one things faire separated from each other Wherein stands the Mysterie of the Communion of the Church on Earth both with it selfe in all the dispersed members of it and with Christ the Head and that other part of it which triumpheth in Heaven So that herein Divine Love hath the same kind of Vertue with Divine Faith that as this is the being and subsisting of things to come and distant in Time so that is the Vnion and knitting of things absent and distant in place But then much more doth Presence to the goodnesse of an object loved encrease and exercise our Love because it gives us a more compleat sight of it and Vnion unto it And therefore Saint Iohn speakes of a Perfection and Saint Paul of a Perpetuitie of our Love unto God grounded on the fulnesse of the Beatificall Vision when we shall be for ever with the Lord whereas now seeing onely in a Glasse darkely as we know so likewise we love but in part onely And Aristotle makes Mutuall Conversation and Societie one of the greatest bonds of Love because thereby is a more immediate exercise and from thence a greater encrease of the Affection As living Creatures so Affections are nourished after the same manner as they are produced Now it is necessarie for the first working of Love that the Object have some manner of Presence with the Affection either by a Knowledge of Vision or of Faith And therefore Saint Paul sayth If they had knowne they would not have crucified the Lord of Glory their Ignorance and Hatred of Him went both together Simul ut desinâ—…nt ignorare cessant odisse as soone sayth Tertullian as they ceased to be ignorant of Christ they ceased to hate Him And usually in the phrase of the Scripture Knowledge and Love are identicall So then all Love proceeding from Knowledge and all Knowledge presupposing some Presence of the thing knowne it appeareth that the Presence of the Object begetteth and therefore by proportion it nourisheth this Affection The last Cause or inducement to this Passion which I will but name is an Aggregate of diverse Beautifull and Amiable Qualities in the Object as namely Sympathie Iustice Industrie Temperance Ingenuitie Facilitie Pleasantnesse and Innocencie of Wit Meâ—…knesse Yeeldingnesse Patience Sweetnesse of behaviour and disposition without Closenesse Suspition Intermedling Inquisitivenesse Morositie Contempt Dissention in all which men are either Injusti or Pugnaces doe either wrong us or crosse us Which two the Philosopher makes the generall Opposites of Love On which I shall forbeare to insist as also on the Circumstances of the Act of this Passion it selfe in the Quantitie and Qualitie thereof and shall proceed in briefe to the Consequents or Effects of this Passion CHAP. XI Of the Effects of Love Vnion to the Object Stay and Immoration of the Mind upon it Rest in it Zeale Strength and Tendernesse towards it Condescention unto it Liquefaction and Languishing for it THe first which I shall observe is Vnion occasioned both by the Love which we have to a thing for itâ—… owne sake and likewise for the Love of our selves that there may be a greater mutuall interest each in other Where-ever Love is it stirreth up an endeavour to carry the heart unto the thing which it loveth Where the Treasure is there the heart wil be
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
reduce the Thoughts which by reason of their quicknesse and volubilitie and withall their continuall interchanges and successions are the most numberlesse operations of the Soule of man where by Thoughts I understand those springings and glances of the heart grounded on the sudden representation of sundry different objects for when the Mind begins once to be fixt and standing I call that rather Meditation than Thought This multiplicitie of Thoughts is grounded first upon the abundance of their Objects and next upon the quicknesse and activitie of Apprehension that is the matter this the forme of those Thoughts which I now speake of The abundance of Objects is seene in this that it includes all the varieties of species belonging to other faculties as that knowledge which the Schooles call Philosophia prima doth within its owne limits draw in in some sort all the severall Objects of particular Sciences There are Thoughts belonging unto the Will flying and pursuing Thoughts Wishings and Loathings and there are Thoughts belonging to the Vnderstanding assenting and dissenting Thoughts Beleefe and dis-opinion There are Thoughts likewise proceeding from Anger firie and revengefull Thoughts from Envie knowing and repining Thoughts from Ioy sweet and refreshing Thoughts from Conscience comforting and affrightfull Thoughts and so in all other faculties And for the quicknesse of Working the motions of the Thoughts shew it in the concuâ—…rence of these two things suddennesse of journey and vastnesse of way while like Lightning they are able to reach from one end of Heaven unto another and in one light and imperceptible excursion leave almost no part of the Vniverse untravelled Now of these two grounds of multiplicitie in Thoughts the former namely the abundance of Objects is ab extrinsecâ—… and dispersed over things though they are not otherwise the Objects of Thought than as the Mind reflecteth on the Phanâ—…asmata or images of them in this facultie but the latter which is the quicknesse of Apprehension though it may seeme to be the most peculiar worke of Reason yet the Imagination hath indeed the greatest interest in it For though the Act of Apprehending be the proper worke of the Vnderstanding yet the forme and qualitie of that Act which properly makes it a Thought in that strict sense wherein here I take it namely the lightnesse volubilitie and suddennesse thereof proceeds from the immediate restlesnesse of the Imagination as is plaine by the continuall varietie of Dreames and other Fancies wherein the Facultie is the principall worker The next thing is the Latitude of Imagination in framing of Objects wherein it hath a propertie of boldnesse beyond other faculties For Reason and all other powers have their fixed and determined limits in Nature and therefore they alwayes frame themselves to the truth of things yeelding assent to nothing but what they finde But the Imagination is a Facultie boundlesse and impatient of any imposed limits save those which it selfe maketh And hence it is that in matter of perswasion and insinuation Poetrie Mythologie and Eloquence the Arts of rationall Fancie have ever as was observ'd beene more forcible than those which have been rigorously grounded on Nature and Reason it being as Scaliger observes the naturall infinitenesse of mans Soule Aspernari câ—…rtorum sinium praescriptionem to disdaine any bounds and confines in her operations Now the libertie of the Imagination in this particular is three-sold Creation as I may so speake and nâ—…w making of Objects Composition or new mixing them and Translation or new placing them unto some of which three will be reduced all Poeticall Fictions fabulous Transmutations high Metaphors and Rhetoricall Allegories things of excellent use and ornament in speech Now for the Corruptions and Diseases of this Facultie I conceive the principall to be these three Error Levitie and dull fixednesse The Error of the Imagination may be taken both actively and passively the Error which it produceth and the Error which it suffereth That the Fancie is fruitfull in producing Error is as manifest as it is difficult to shew the manner how it doth it Hence those strange and yet strong delusions whereby the Mind of melancholy men in whom this Facultie hath the most deepe and piercing operation have beene peremptorily possessed Hence those vanishing and shâ—…dowie Assurances Hopes Feares Ioyes Visions which the Dreames of men the immediate issues of this Facultie doe produce Hence those gastly Apparitions dreadfull Sounds blacke Thoughts Tremblings and Horrors which the strong working of Imagination doth present unto or produce in men disquieted either with the uglinesse of their Sinnes or heavinesse of their Natures making them to feare where no feare is which whether it be done by affecting onely the Fancie or by the impression of such formes and shapes upon the Spirits which goe unto the outward senses as may thereby affect them with the same Images not by reception from without but by impression and transfusion from within it is manifest not onely by various relations but by continuall experience what strong and strange effects those distempers have produced Neither are wee to conceive this impossible when we see as admirable effects in another kind wrought by the same facultie and as is probable by the same meanes I meane the impression oâ—… likelinesse of an Infant in the Wombe unto the Parents or some other who shall worke a stronger conceit in the Fancie Or if this be not ascribed unto the working of this power but rather to a secret reall vertue intrinsecall unto the Seed of the Parents as many doe affirme yet that other effect of stamping on the Body the Images and Colours of some things which had made any strong and violent immutation on the Fancie must needs be hereunto ascribed As wee see commeth often to passe in the longing of Women and in her who having the picture of an Ethioplan in her Chamber brought forth a black Child and in the course which Iacob tooke 〈◊〉 putting speckled Rods before the Cattell when they were to conceive that the sancie of them might make their Lambes to be ring-straked and speckled The Errors which are in the Fancie are usually of the same nature with those that are wrought by it Such was the Error of that man which would not be perswaded but that he had on his head a great paire of Hornes and for that reason would not moove sorth nor uncover his face to any And the causes of these Errors are by Francis Mirandula ascribed first to the varietie of tempers in the Body with the predominancie of those humours which give complexion thereunto secondly to the imposture of the Senses thirdly to the government of the Will though that as is granted hath least power over this Facultie and lastly to the ministry of evill Angels who can easily cast into the Fancie strange and false species with such subtletie as shall easily gaine them plausible credit and admittance And of this we finde an expresse
the Summer and Roses in Winter the Birds of this Countrey and the Roots of anothor daiâ—…ties hardly procured without the shipwracks of men to feed the gluttony rather of the eye than of the belly these are the delights of the curiosities of men The same fruits when they are worse but rarer have a farre greater value set upon them then when expos'd by their commones unto every mans purchase And it was a wise complaint of old Cato That it went ill with the City when a Fish was sold for more then an Oxe We see Desires doe not put forth themselves more freely in any then in children I thinke the chiefe Reason of it is the same which the Philosopher giveth of their memories because every thing to them is new and strange for stâ—…ange things as they make stronger impressions upon the Retentive so they doe upon the Appetiâ—…ive saculties And therefore we find Herod who cared nothing at all â—…or the Doctrine of Christ because it was holy and divine had yet a great Desire to have seene his miracles because they were wonderfull And Men have travelled farre to see those persons and things the fame whereof they have before admired strange Learning strange Birds and Beasts strange Floures and Roots strange Fashions yea strange Sinnes too which is the curiositie and corruption of Nature are marvellous attractive and beget emulation amongst Men. Nero gave rewards to the inventors of strange Lusts. Even Solomons Ships besides substantiall Treasure did bring home Apes and Peacockes Athens which was the eye the floure and Epitome of Greece to shew that this curiosity is the disease as well of Wits as of Childehood spent all their time and study in inquiring after new things And for this cause it is as I conceive That wise Men have made Lawes to interdict the transporting of their countrey fruits into other places lest the sight of them should kindle in strangers a Desire to bee Masters of the Countries where they grew as we see the Grapes and Figges of Canaan were used as Incentives unto the expedition of Israelâ—… and hence Plutarch telleth us that the Word Sycophant is derived to note originally such as detected those who surreptitiously transported Figgeâ—… into other Countries As on the other side wee read that the Athenians set up a Pillar wherein they published him to bee an Enemy of the City who should bring Gold out of Media as an Instrument to corrupt them And the Romane Governour commanded hiâ—… souldiers that they should not carry any Gold or Silver into the Field with them lest there by they should bee looked on by the Advâ—…rsary as the Persians by Alexander rather as a prey than a foe A third cause which I shall touch on of exciting Desires is height and greatnesse of minde which cannot well set bounds of measure unto it selfe as Seneca said in another sense Magnitudâ—… non habet certum modum Great minds have great ends and those can never be advanced but with vast and various Desires A great Ship will not be carried with the Sayle of a Lyter Nor can an Eagle fly with the wings of a Sparrow Alexander was not so great in his Victories as in his Desires whom one World could not satisfie nor Pompey in his Triumphs as in his Ambition to whom it was not enough to be Great except he might be the Greatest Another cause of Desires may be Curiositie which is nothing else but a desire of prying into and listning after the businesses of other Men which is called by Solomon Ambulatio Animâ—… The walking up and downe of the Soule as he elsewhere telleth us that the Eyes of a Foole are in the Ends of the Earth Such a Man being like the witches which Plutarch speaks of that weare Eyes when they went abroad but put them in a box when they came home â—… Or like the Falckoners Hawkes that are hooded in the House and never suffered to use their Eyes but to the hurt of other Birds like a man in a Dungeon that sees nothing where hee is but can see a great deale of light abroad at a little passage So these kind of Men have vast desires of forreine Knowledge but wonderfully shun the acquaintance of themselves As they say of a Swine that hee looks every way but upward so we may of Pragma tists that their eyes looke alwaies save onely inward Whereas the Minds of prudent Men are like the Windowes of Solomons Temple broader inward than outward As the Pillar that went before Israel in the Sea whose light side was towards Israel but the darke towards Pharaoh Or as the Sunne in an Eclipse whose light is perfect inwards though towards us it bee darkened A wise Mans eyes are in his head whereas a Foole hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Proverbs his minde in his heeles only to wander and gâ—…d abroad CHAP. XVII Of other causes of Desire Infirmity Temerity Mutability of Minde Knowledge Repentance Hope Of the effects of it in Generall Labour Languor In speciall of Rationall Desires Bounty Griefe Wearinesse Indignation against that which withstands it Of Vitious Desires Deception Ingratitude Envy Greedinesse Basenesse of Resolution Other causes of Desires are Infirmity Rashnesse and Mutability of Mind Which three I put in one as having a neer Relation and dependance within themselves For commonly impotent Appetions as those of Children of sick of incontinent Persons are both Temerarious in â—…recipitating the Minde and anticipating the â—…ictates of Reason which should regulate or reâ—…raine them as also mutable and wandring like â—…e Bee from one Floure unto another Infirmity 〈◊〉 suffering a man to hold fast his Decrees and â—…rity not suffering him to resolve on any and â—…stly Mutabilitie making him weary of those â—…ings which weaknesse and rashnesse had unadvisedly transported him unto Omnium Imperitorum animus in lubricâ—… est Weake minds have ever wavering and unfixed resolutions Like fickle and nauseating stomacks which long for many things and can eat none Like sicke bodies quâ—… mutationi â—…us ut remedys utuntur as Seneca speakes which tosse from side to side and thinke by changing of their place they can leave their paine behind them Like Achilles in the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now he leans on his side now supine lyes Then grov'leth on his face and strait doth rise This Sicknesse and Inconstancy of Desires is thus elegantly described by the old Poet Lâ—…cretius Vt nunc plerumque videmus Quid sibi quisque velit nescire quarere semper Commutare locum quasi onus deponere possit Exit sape foras magnis ex adibus ille Esse domi quam pertasum est subitâ—… reverâ—… Currit agens mannâ—…s advillam praciâ—…itanter Auxilium tectis quasi ferre ardentibus instet Oscitat extemplo tetigit cum limina Villae Aut abit in somnum gravis atque oblivia quarit Aut
Delight 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
would more necessitate the one than the hope of a second victory persuade the other to courage and resolution As we see in the hot battell between the Greekes and the Trojans when Hector had driven the Grecians into their ships and set some of them on fire which is thus elegantly described by Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These were the mutuall motions did engage The minds of Greeks and Trojans on this rage The Grecians all despair'd to escape the blow Deeming themselves neer to an overthrow But former victory in those of Troy Kindled a Hope another to enjoy They boldly promis'd to themselves the day The Grecians ships to burne and then to slay Thus hope of victory inflam'd the one Th' other were more inflam'd 'cause they had none That Experience from others which may enliven and perfect our Hope in the applying their examples and successes to our owne encouragements For since the nature of most men is like that of flocks to tread in one anothers steps Precidents having the same precedence to reason in vulgar judgements which a living and accompanying guide hath to a Mercuryes finger in a Travellers conceipt the one only pointing too but the other leading in the way And as I finde it observed that running mettall will sooner melt other of its owne kind than fire alone So the examples of vertue will sooner allure and prevaile with the minds of men to frame them to the like resolutions than a naked and empty speculation of Precepts It hath pleased Nature to make man not onely a morall but a sociable creature that so when his Hopes towards good should languish and grow slacke by any conceived prejudices against the reason of Precepts they may againe be strengthened by the common and more obvious and common sense of examples Segnius irritant animos demissa per aures Quam quae sunt oculis Commissa fidelibus Those things more sluggishly our minds excite Which enter at the eares than at the sight Sight which is the sense of Example is oftner imployed in the government of our Passions than Hearing which is the sense of Precept And therefore when the Poet would sit an advise for the person of Ascanius hee doth not bring any tedious thorny morall discourse but he works upon that affection which is most predominant in ingenuous and noble Natures Te animo repetentem exempla tuorum Et Pater Aenâ—… Avanculus excitet Hector Recont the brave examples of thy bloud And what thou hast in them seen great and good Let be thy Patterne that the World may see Father and Vncle both alive in thee For though an Argument from Example to prop a sainting Hope be weakest in respect of convincing demonstration yet it is strongest in respect of morall and persuasive insinuation as inferring greater descredit upon a sluggish and unnecessary despaire And therefore they were brave instructions which Agamemnon gaue unto Menelaus when he commanded him to goe into the Army of the Grecians and animate them unto the battell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Run through the Army cry encourage all Mind them of their Progenitors and call Each by his Name prayse them and let us too What we command to others our selves doe It is true indeed that some men are blessed with a greater eâ—…cellency of gifts than others yet we are not to thinke that any man was ever made as Seneca speaks of Cato In convitium humani generis for a reproach of mens weaknesse rather than for an example and incouragement of their actions or for astonishment rather than emulation unto others This being one end of Nature in framing men of great vertues not onely that wee might wonder and beleeve and know that the same things which for the greatnesse of them are the objects of our admiration may as well for their possibility be the objects of our Hope and the incouragements of our industry The third cause of Hope may be large furniture with or strong dependance upon the assistant meanâ—… of what is hoped for Helps in any enterprize are in stead of head and hands to advance a manâ—… designe which likewise is elegantly exprest by Diomedes and Sâ—…rpedon in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any second would accompany My hopes and courage would the greaterâ—…e For when two joyne the one may haply note What the other everpass'd or if he knâ—…w it His counsell would be weake and his mind slow When he should execute what he do's knâ—…w And according as these means which wee rely upon have more or lesse power or certainty in them they are foundations of a more Regular oâ—… Corrupt Hope such are wealth friends wit policy power or the like All which can be causes onely of a hope of probability but not of certainty because they are all means which are subâ—…ect to 〈◊〉 age and are also subject to the Providence of God who only can establish and give finall security to our hopes as being such an Assistant in whom there is neither weaknesse nor mutability which should move him to disappoint us All other ayds have two ill qualities in them they have wings and therefore can easily forsake us and they have thornes and therefore if we leane too hard on them they may chance in stead of helping to hurt us The best promises which earthly Aydes can make are bounded by adouble condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the thing lyâ—… within my power to doe And divine Providence permits it too Here then we may discover Corruption in this Passion when the mind ready upon every present approhension to play the Prophâ—…t in forecasting future events shall out of weake grounds and too high a conceipt of those means which it hath so build unto it selfe peremptory imaginations for the future as that thereby it is made in it selfe light opinionative and upon occasion of disappointment is to seeke of that patience to sustaine it which by a wise intermixtion of feare and caution might have been retained And as there is an errour in the â—…rust and affiance so there may be in the use of those means For though divine Hope hath but one Anchor to rest upon and therefore hath but one manner of being produced yet these lower Hopes of which I speake doe alwaies depend upon the concurrence of divers means and those likewise have their reference unto divers circumstances And therefore those which have not the wisdome of combining their Aydâ—…s and of fitting them unto casuall occurrences may to no end nourish in themselves imaginary and empty presumptions And this is that which maketh all worldly hopes so full of lightnesse and uncertainties Leves spes cerâ—…aminas as the Poet calleth them because it may fall out that the neglect of but
Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pouring out of Passion and the Prophet a Breaking forth and violent Eruption a rash and Head strong praecipitancy which like a Torrent venters upon any thing that withstands it The Philosopher instanceth for this particular in adulterers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who adventure on many bold Attempts for the satisfaction of their Lust. But because where there are strong Desires there may be weake Hopes and great Feares The one Discouraging the other Deterring from the Prosecution of them therefore to the emboldening of those Desires other particular Causes doe usually concurre Some whereof I shall enquire after 1 Then strong Hopes and Ready Present Aydes and supplies proper to the End which we would advance are Excellent meanes to generate Boldnesse Great Aydes as the Catts Vnum magnum or many Aydes that if one faile another may Hold. As greatnesse of wealth friends power strength And these in a Readinesse and â—…re at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosoper expresseth it as the Trojans being besieged when 〈◊〉 with his Armie drew neare gathered couâ—…ge above their feares Clamâ—…reÌ„m ad sydera tollunt Dardaâ—…idae muris spes addita suscitat Iras Tela maâ—… Iaciunt They all climb'd up the wals thence fill'd with joyes Shouted as loud as if they meant the noyse Should wake the Stars hopes added stir'd up Ire And their Darâ—…s flew as swift as any fire And in Scriptures we are often quickened unto courage against the Difficulties of our Christian Warfare by the Greatnesse and the nearenesse of the Aydes and the Reward which we Hope for Yea so strong a power hath Hope over the Resolutions of men that even the froth and dreame and fancy of it in drunken men maketh them as the Philosopher noteth marvellous ventrous upon dangers which Reason and sobriety would have taught them to feare Solomon tels us of a Drunkard lying on the Top of a Mast and I have my selfe seene a Drunken man climbe to the Top of a Steeple Which boldnesse proceedeth in such men from weaknesse and wilfulnesse of selfe-conceit and Opinion for com monly that strength which a Drunken man looseth in his Reason he gathers in his fancy and as his judgement weakens his Opinion encreaseth And we shall never finde men more confident in their affirming then when they know not what they affirme Now upon this Ground that Hope is the great Quickner unto Courage It was that Alexander used it as an Argument to his Souldiers against the Persian when he saw them come into the field cloathed so richly that their Armes were much rather a Prey to the Greekes then a Defence unto themselves in which respect Homer thus derides Amphimachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In glitering Gold like a faire Damsell clad He came to fight Vaine man why art so mad To thinke that Iron is kept backe by gold Thou bring'st the price for which thy selfe art sold. And yet upon a contrary Reason I finde one of the greatest and wisest Commanders of the world Iulius Casar requiring of his Souldiers to carry Gold about them that the feare of loosing that might make them the more constant to their Resolutions Contrary unto this we shall often observe that Despaire and Extramities doe put men upon bold adventures As no men fight more desperately then Cowards when they cannot flie as the Historian noteth of Cu. Pisâ—… a Confederate of 〈◊〉 that by poverty he became desperate and thereby emboldened unto that attempt wherein he might either rise by the ruine of others having neither merit nor Hope to rise by their favours or at least not be ruined without company As that which shakes a Tree doth often serve to settle and fasten it So many times dangers and extremities doe excite strength as in the height of a Fever or Frenzie men shew more strength and agility of body then in their perâ—…ectest Health And as they say of Beasts they bite with more venome and indignation when they are wounded and ready to die And therefore Homer expresseth the Dying of wounded Enemies by biting of the Ground so utmost extremities of miseries make men put out the more boldnesse in either Revenge oâ—… new Attempts because they may be better but they cannot be worse And it is a kinde of Impunity to be so low as that a man hath not a condition to fall from Mâ—…riensque recepit Quas nâ—…llet victurâ—…s aquâ—…s In a famine a man will eat and drinke that which in plenty he could not have the courage to looke on And this cause of boldnesse is thus expressed by the Poet when he sheweth how the Youth of Troy seeing their Citie burnt and sacked grow unto a Desperate Resolution Siâ—… Animiâ—… Iuvenum furâ—…r additâ—… â—…de 〈◊〉 Râ—…ptores atra in Nebula quâ—…s imprâ—…ba ventris Exegâ—… 〈◊〉 rabies catâ—…que 〈◊〉 Faucibâ—… eâ—…pectant siccis per Telaper hostes Vadâ—…mus hand dubiâ—… in 〈◊〉 Thus youth did rage despairing of their lives Like Wolves of Prey whom extreame hunger drives From their yong thirsty whelps through darkest sterms Through darts and foes we rush an our owne harmes And being sure to die dare that which feare With Hope of Life would force us to forbeâ—…e Another cause of Boldnesse is Experience when a man hath often done a thing with successe often seen Dangers and escaped them As Marriners at sea found other men upon as small hopes as he himselfe hath to goe through the like matters without doubt or hesitation For examples doe put Life Hope and Emulation into men as we noted before and we are encouraged sometimes rather to erre in good company then to goe right alone and this Argument Aentas used in the Poet. Vâ—…s scyllaâ—…m rabieâ—… penitusque sonantes accestis scâ—…pulos Vâ—…s Cyclopea saxa Experâ—… revocate Aâ—…mos mastumque timâ—…rem Mâ—…tite You by Charibdis and by Sâ—…ylla sayâ—…'d Where waves through râ—…ks did sound nor hath prevail'd ' Gatust you that wâ—…rser Rocke the Cyclops denne Then cast off feares and shew your selves brave men And aâ—… Experience so on the contrary side Ignorance is as usuall â—… cause of Confidence as we see Children will put their finger in the fire and play with Serpents as not acquainted with any hurt they can doe for them We may too often meet with men like waters or vessels which the shallower and emptier they be doe make the lowder noyse and make use of other mens Ignorance to gaine Boldnesse and Credit to their owne To which purpose it is a grave expression of the Poet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thâ—…se whom wise men know for Dâ—…ll With vulgar â—…ares are wondrous Musicall And as Flies are esteemed very Bold Creatures because they often returne to the same place so the boldnesse of these kinde of Speakers is usually discovered in vaine and emptie Tautologies which is the reason why as the Orator
noteth they are usually more copious then far Learnedner men Quia doct is est Electiâ—… modus because able Speakers use choice and Iudgement in what they produce Another Cause of Boldnesse in attempts may be Religion and a Confidence of Divine Direction unto what we doe Ithu his pretence unto zeale was that which caused him to walke furiously And in this case as the Historian speakes Melius vatibus quam Ducibus parent Men are apâ—…er to be led by their Prophets then by their Captaines And we finde when God would encourage his People in their warres he gave them signes and assurances for their faith to relie upon above their feares that where Reason saw cause of Doubting Faith might see all Defects supplied in God so to Gideon to Ahaz to Hezekiah and others and the Church complaines of the want of them in their times of Calamity We see not our signes neither is there amongst us any Prophet or any one that knoweth how long When Iâ—…suah did fight Moses did pray and Israel was more encouraged by the intercession of the one then by the valour of the other And the Philistines were never more affrighted then when Israel brought forth the Arke of God against them for as Ajax said in the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God will fight He can make weak men put the strong to flight And therefore Tolumnius the Soothsayer having received happy Auguria doth thereupon grow to Resolutions of courage Hoc erat Hoc votis inquit quod saepè petivi Accipio agnocosque Deos me me duce ferrum Corripite ò Rutili This This is that which in my chiefest thought I still desir'd and now finde what I sought The Divine Tokens â—…embrace and see Come Souldiers Take your swords and follow me Unto this Head of Religion belongeth Innocency as a most excellent cause of Boldnesse for the Righteous is bold as a Lyon which careth not though a multitude of Shepheards come out against him And the Philosopher tels us that they who have done no wrong unto others are confident of successe in their Attempts beleeving that they shall finde no Enemies because they have provok'd none A notable Example whereof wee have in M. Publius Furius the Roman Consul who was so confident of his owne Integrity in publike Administration that being deputed by lot to governe the Province of Spaine hee chose the two bitterest Enemies that he had in the City to be Coadjutors with him in that Dispensation Whereunto may be added the Answer which Drusus gave to him who would have contrived his house for secrecie when hee told him that hee could wish his house were pervious and transparent that his privatest Actions might be seene in publick And as Religion and Innocencie so on the other side Deboishnesse and Desperatenesse of living doth implant a marvellous Boldnesse in the Mindes and faces of men when they have no Modesty or shame to restraine them As we see in Gypsies Parasites Jugglers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neurospastae and such like And therefore such kinde of men both in Scripture and in other writings are said to have faces of brasse and necks of Iron whorish and impudent foreheads that cannot blush or be ashamed and these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall finde for synonymies and of equall signification whereof the former signifie Despaire Impudence and the other Boldnesse Againe as Impudence so Shame and feare of Disgrace is a great Cause of Boldnesse in vertuous and honourable Attempts for there is no Man of generous principles but will much rather chuse an honourable danger than a sordid safety and adventure his Person before hee will shipwrack his honesty or good name choosing ever to regulate his Behaviour rather by a morall than a naturall feare to give an account of himselfe rather to those that love his vertues than to those who love his fortunes In one word standing more in awe of mens Hearts than of their Hands and shunning more a Iust Reprehension than an Vnjust Injury And to this purpose it is gravely observed by the Historian that the dishonour which the Romans suffered ad furcas Caâ—…dinas was that which procured their adversaries a bloudy overthrow afterwards quia Ignominia nec Amicos parat nec Inimicos tâ—…llit Their saving of the lives of the Romans to bring Ignominy upon them being esteemed not a benefit but a scorne a very like example we have hereunto in the servants of David abused and put to shame by Haâ—…un the sonne of Ammon And thus the Poet expresseth the courage of Dares revived by the fall which hee had from Entellus At non tardatus casu nec territus heros Acrior ad pugnam redit vim suscitat ira Tum pudor incendit vires Conscia Virtus Dares no whit dismay'd reneweâ—… the fight With a more eager force wrath doth excite The stouter courage Shame with Valour met Inflam'd his minde and did his weapon whet Another cause of Boldnesse is Immunity from Danger or at least a Versatilousnesse and Dexterity of wit to evade it or shift through it And therefore though cunning men dare not alwaies second their contrivances with Execution nor let their hand goe in Equipage with their wit yet commonly men of vigorous fancies are so far in love with their owne conceptions that they will many times venture upon some hazards to bring them into act trusting the same 〈◊〉 to bring them out of Danger which hath at first made them to adventure on it as Dariuâ—… was wont to say of himselfe that in a pinch and extremity of perill hee 〈◊〉 ever wisest and Sylla gave the same judgment of himselfe that he came off best in those businesses which he was the most suddenly put upon which also I finde observed in the Character of our Henry the seventh who hath had the felicity above all his Praedecessorâ—… to have his â—…ineamenti drawne by the ablest pen that hath êmployed it selfe in our Story that his wit was ever sharpened by Danger and that he had a greater Denterity to evade than Providence to prevent them Another cause of Boldnesse as I have formerly noted on that Passion is strength of Love as we see weake Creatures indefence of their young ones will set upon those that are strong and the Tribune in A. Gellius out of Love either of his Countrey or of Glory did not only advice but himselfe undertake the executing of a service where in hee was before-hand certaine to perish And the same Author telleth us of Euclide a Desciple of Socrates who ventured in a disguise upon the evident danger of his Life to enjoy the Discourses and Counsels of his Master Lastly Pride greatnesse of Minde or Parts and opinion of Merit especially if it meet with discontentednesse and conceits of being neglected doth very often embolden men to great and now Attempts For it is a very
he desired 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
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
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