men were patient And great men were valiant And red men were loyall All the world would be equall To this seemeth not vnlike an other olde saying of theirs From a white Spaniard A blacke Germaine And a red Italian Liberâ—nos Domine And we in English To a red man reade thy reed With a browne man breake thy bread At a pale man draw thy knife From a blacke man keepe thy wife The which we explicate after this sort The redde is wise The browne trustie The pale peevish The blacke lustie By which auncient Proverbes may be collected the verity of the assertion set downe that divers complexions are inclined to divers passions and in generall I take them to be very true and verified in the most part for that the same causes which concurre to the framing of such a constitution serve also to the stirring vp of such a passion as for example a little man having his heate so vnited and compacted together and not dispersed into so vast a carkasse as the great man therefore he by temperature possesseth more spirits and by them becommeth more nimble lively chollericke hastie and impatient Many more discourses I could deliver about this subiect but indeede it requireth a whole booke for I might declare what Passions they are subiect vnto whom Nature monstrously hath signed what affectious rule Rustickes possesse Cittizens tyrannize over Gentlemen which are most frequented in adversity and which in prosperity I might discourse over Flemmings Frenchmen Spaniardes Italians Polans Germanes Scottishmen Irishmen Welchmen and Englishmen explicating their nationall inclinations good or bad but every one of these exacteth a whole Chapter and perhaps some of them more prowd than wise would be offended with the trueth for this passion of Pride over-ruleth all the children of Adam for we see very few will confesse their owne faultes and then they thinke their reputation disgraced when they are singled from the rest and condemned of some vice therefore See Lerâ—nuâ— Lemâ—ius de complexion lui they must of force have it although they will not heare it Thus I will ende this matter referring the Reader to the next bookes where handling the passions in particular I shall have occasion more in particular to touch this vniversall subiect The manner how Passions are mooved CHAP. XI AS the motions of our Passions are hidde from our eyes so they are hard to bee perceived yet for the speculation of this matter I thinke it most necessary to declare the way and maner of them the which will give light not onely to all the Discourses following but also to all the Chapters preceding First then to our imagination commeth by sense or memorie some obiect to be knowne convenient or disconvenient to Nature the which beeing knowne for Ignoti nulla cupido in the imagination which resideth in the former part of the braine as we proove when we imagine any thing presently the purer spirites flocke from the brayne by certayne secret channels to the heart where they pitch at the doore signifying what an obiect was presented convenient or disconvenient for it The heart immediatly bendeth either to prosecute it or to eschewe it and the better to effect that affection draweth other humours to helpe him and so in pleasure concurre great store of pure spirites in payne and sadnesse much melancholy blood in ire blood and choller and not onely as I sayde the heart draweth but also the same soule that informeth the heart residing in other partes sendeth the humours vnto the heart to performe their service in such a woorthie place In like maner as when we feele hunger caused by the sucking of the liver and defect of nourishment in the stomacke the same soule which informeth the stomacke resideth in the hand eyes and mouth and in case of hunger subordinateth them all to serve the stomacke and satisfie the appetite thereof Even so in the hunger of the heart the splene the liver the blood spirites choller and melancholy attende and serve it most diligently By this manifestly appeareth that we insinnuated in the last Chapter howe the diversities of complexions wonderfully increase or diminish Passions for if the imagination bee very apprehensive it sendeth greater store of spirites to the heart and maketh greater impression likewise if the heart be very hote colde moyst tender cholericke sooner and more vehemently it is stirred to Passions thereunto proportionated finally if one abound more with one humour than another he sendeth more fewell to nourish the Passion and so it continueth the longer and the stronger ⸪ The second Booke wherein are declared foure effects of inordinate Passions ⸫ AFter the declaration of the foure causes of our Passions formall materiall efficient and finall the order of methode requireth wee shoulde entreate of their effectes and proprieties And heere I must speake specially of inordinate passions because although those which be ordinate participate in parte some of those effectes yet for that the inordinate principally cause them therefore I thought good to sette them downe as more necessary and that by them coniecture be made of the rest There be foure proprieties consequent to inordinate Passions blindenesse of vnderstanding perversion of will alteration of humours and by them maladies and diseases and troublesomnesse or disquietnesse of the soule The first proprietie I meane to handle in this Chapter the other in the three next following Passions blinde the Iudgement CHAP. 1. WIse men confesse and ignorant men prove that Passions blind their iudgements and reason for as Saint Basil saide Quemadmodum oculis turbatis Basil psal c. 23. 1. c. As when the eyes are troubled wee can not perceive exactly the obiects of our sight even so when the heart is troubled no man can come by the knowledge of trueth the which similitude Saint Chrysostome declareth more aptly Chrysost hom 1. in Iohan. Sicat oculorum acies c. As the facultie of our eyes being pure and bright it laboureth nothing to deprehend the least moaths but if an evill humour descende from the head or some darkenesse fall vpon the eyes a dimme cloude is cast before the pearles thereof which permitteth them not to see even grosse blockes So it befalleth to the soule when every inordinate affection is purged that might offend her shee seeth all thinges convenient most aptly but being troubled with many affections all that vertue shee leeseth neyther can shee behold any high thing To the authoritie of these Fathers experience agreeth for I never knewe any man troubled with a vehement passion of hatred ire or love who would not bring many reasons to confirme his purpose although after he had performed his pleasure and the tempestuous passion was past hee condemned himselfe and thought his fact vitious and his reasons frivolous The which experience teacheth vs that men for the most parte are not very good iudges in their owne causes specially for the Passion of Love which blindeth their iudgement for which
Augustine animae quos Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant ex Latinis quidam vt Cicero 3. Tuscul perturbationes dixerunt alii affectiones alii affectus alii expressas passiones vocav runt The motions of the soule called of the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Latines as Cicero called them perturbations others affections others affectes others more expresly name them Passions They are called Passions although indeed they be actes of the sensitive power or facultie of our soule and are defined of Damascene Motio sensualis appetitivae virtutis ob boni vel mali Damasc 2 de fide orth ca. 22. imaginationem a sensual motion of our appetitive facultie through imagination of some good or ill thing because when these affections are stirring in our minds they alter the humours of our bodies causing some passion or alteration in them They are called perturbations Cic. in 3. Tusc for that as afterward shall be declared they trouble wonderfully the soule corrupting the iudgement seducing the will inducing for the most part to vice and commonly withdrawing from vertue and therefore some call them maladies or sores of the soule They bee also named affections because the soule by them either affecteth some good or for the affection of some good detesteth some ill These passions then be The definition of Passions Zeno apud Cic. 4 Tusc itâ— definit perturbatio ceu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aversa a recta ratione contra naturam animi commotio certaine internall actes or operations of the soule bordering vpon reason and sense prosecuting some good thing or flying some ill thing causing therewithall some alteration in the body Here must bee noted that albeit these passions inhabite the confines both of sense and reason yet they keep not equall friendship with both for passions and sense are like two naughtie servants who oft-times beare more love one to an other than they are obedient to their Maister and the reason of this amitie betwixt the passions and sense I take to bee the greater conformitie and likenesse betwixt them than there is betwixt passions and reason for passions are drowned in corporall organs and instruments aswell as sense reason dependeth of no corporall subiect but as a Princesse in Why passions follow rather Sense thaâ— Reason her throne considereth the state of her kingdome Passions sense are determined to one thing and as soone as they perceyve their obiect sense presently receives it and the passions love or hate it but reason after shee perceiveth her obiect she standes in deliberation whether it bee convenient shee should accept it or refuse it Besides sense and passions as they haue had a league Cic. vbi supra Aristotle insinuates 3. Eth. ca. 2. the longer so their friendship is stronger for all the time of our infancie and child-hood our senses were iointfriendes in such sort with passions that whatsoever delighted sense pleased the passions and whatsoever was hurtfull to the one was an enemy to the other and so by long agreement and familiaritie the passions had so engaged themselves to sense and with such bondes and seales of sensual habites confirmed their friendship that as soone as reason came to possession of her kingdome they beganne presently to make rebellion for right reason oftentimes deprived sense of those pleasures he had of long time enioyed as by commaunding continencie and fasting which sense most abhorred then passions repugned very often haled her by force to condescend to that they demaunded which combate and Rom. 7. 23. captivitie was well perceived by him who sayd Video aliam legem in membris meis repugnantem legi mentis meae captivantem me in lege peccati I see an other law in my members repugning to the law of my minde and leading mee captive in the law of sinne Whereupon Saint Cyprian sayde Cum Avaritia c. Wee must contend Cypr. in lib dâ— mortalitate with avarice with vncleannesse with anger with ambition wee have a continuall and molestfull battell with carnall vices and worldly inticements Moreover after that men by reason take possession over their soules and bodies feeling this warre so mightie so continuall so neere so domesticall that eyther they must consent to doe their enemies will or still bee in conflict and withall foreseeing by making peace with them they were to receive great pleasures and delights the most part of men resolve themselves never to displease their sence or passions but to graunt them whatsoever they demaund what curiositie the â—ies wil see they yeelde vnto them what daintie meates the tongue will taste they never deny it what savours the nose will smell they never resist it what musicke the eares will heare they accept it and finally whatsoever by importunitie prayer or suggestion sensualitie requesteth no sooner to reason the supplication is presented but the petition is graunted Yet if the matter heere were ended and reason yeelded but onely to the suites of sensualitie it were without doubt a great disorder to see the Lorde attend so basely vpon his servants but reason once beeing entred into league with passions and sense becommeth a better friend to sensualitie than the passions were before for reason straightwaies inventeth tenne thousand sorts of new delights which the passions never could have imagined And therefore if you aske now who procured such exquisite artes of Cookerie so many sawces so many broths so many dishes No better answere can bee given than Reason to please sensualitie who found first such gorgeâ—â—s attyre such varietie of garments such decking trimming and adorning of the body that Taylors must every yeere learne a newe trade but Reason to please sâ—nâ—ualitie who dâ—uised such stately Palaces such delicious gardens such precious canopies and embroidred beddes but Reason to feede sensualitie In fine discourse over all artes and occupations and you shall find men labouring night and day spending their witte and reason to excogitate some newe invention to delight our sensualitie In such sort as a religious man once lamenting this ignominious industry of reason imployed in the service of sense wished with all his hearte that godly men were but halfe so industrious to please God as worldly men to please their inordinate appetites By this wee may gather howe passions stand so confined with sense and reason that for the friendship they beare to the one they draw the other to bee their mate and companion Of Selfe-love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Amor proprius CHAP. III. ALthough in the precedent Chapter wee touched in part the roote from whence did spring those spinie braunches of briarie passions that was the league and confederacie made with senses yet for more exact intelligence of their nature or rather nativitie I thought good to intreate of selfe-love the nurse mother or rather stepdame of all inordinate affections God the author of nature imparter of all goodnes hath printed in euery creature according
passion continueth the force of our imagination because whatsoever passeth by the gates of our senses presently entreth into the court of our imagination where the sensitive appetite doth entertaine it therefore seeing all passions cause some sence or feeling more or lesse in the body so long as they endure the imagination likewise representeth to the vnderstanding so long the obiect of the passion and as a deceitfull Counsellor corrupteth his Iudge The last reason which importeth more then both the other proceedeth from a naughty will for that the soule hauing rooted in it these two partes sensitive and reasonable the will perceiving that the soule reioyceth she also contenteth herselfe that the inferior appetite should enioy her pleasure or eschew her griefe with reason or against reason she careth not so she may be made partaker as the great Turke permitteth every one to live in his Religion so they pay him tribute And for this cause she commandeth the witte to employ all the power and force to finde out reasons and perswasions that all the appetite demaundeth standeth with reason and is lawfull the which collusion I take to be one of the rootes of all mischiefes that nowe cover the face of the world that is a wicked will commanding the wit to finde out reasons to pleade for Passions for this corrupteth yea wholy destroyeth the remorce of conscience the carefull gardian of the soule this maketh men obstinate in all enormious vices for when the witte is once perswaded and no further appellation can be admitted then the soule is confirmed almost in malice this maketh so many Atheists for vinum mulieres apostatare Eccles 19. faciunt sapientes wine and women make men leave Religion for as wine maketh men drunke and robbeth the vse of reason so inordinate love and affection make drunke the soule and deprive it of iudgement this in fine robbeth soules from God and carrieth them to the divell For if we examine exactly the groundes and origens of Apostasie from true fayth and the causes of heresies we shall finde them to be some one or other wicked vice of the will or vehement Passion which perverteth the iudgement specially when the Religion forbiddeth or punisheth those vices wherevnto the wicked will or Passions tend S. Augustine relateth diuers who denyed the tormentes of hell and their Eternitie thereby to flatter their vitious affections Aug. lib. 1. de â—â—â— cap. 18. with a pretended assurance of impunitie S. Chrysostome reporteth that the arch-heretike Paulus Samosetanus for Chrysost hom 7. in Iohan. the love of a woman forsooke his fayth and religion S. Gregorie the great imputeth it to avarice and covetousnesse that many fall from their faith or not admit a true faith for the Iew that thirsteth after Vsury will hardly admit Christianitie which shutteth from the Gregor lib 20. moral cap. 12. holy mount of Gods eternal blessednesse all those that lende their money to Vsurie as in the 14. Psalme is manifest Furthermore wee may aptly remonstrate how inordinate Passions cause and ingenerate in the soule all those vices which are opposite to prudence The first is Precipitation or Rashnesse which is nothing else but Precipitation an vncircumspect or vnripe resolution or determination in affaires or negotiations for the iudgement being blinded with the Passion considereth not exactly for the importance of the businesse those circumstances which may withdraw it from the prosecution of such a vitious action I remember that when I was in Italy there was a Scottish Gentleman of most rare and singular partes who was a Retainer to a Duke of that Countrey hee was a singular good Scholler and as good a Souldier it chanced one night the yong Prince either vpon some spleene or false suggestion or to trie the Scots valour mette him in a place where hee was wont to haunt resolving eyther to kill wound or beate him and for this effect conducted with him two of the best Fencers hee could finde the Scot had but one friende with him in fine a quarrell is pickt they all draw the Scot presently ranne one of the Fencers thorow and killed him in a trice with that hee bended his forces to the Prince who fearing least that which was befallen his Fencer might happen vpon himselfe he exclaimed out instantly that he was the Prince and therefore willed him to looke about him what he did the Scot perceyving well what he was fell downe vpon his knees demaunding pardon at his handes and gave the Prince his naked rapier who no sooner had receyved it but with the same sword he ranne him thorow to death the which barbarous fact as it was condemned of all men so it sheweth the Precipitation of his passionate irefull heart for if hee had considered the humble submission of his servant and loyaltie of his subiect and valour of his souldier if he had weighed the cowardlinesse of his fact the infamie that hee should thereby incurre hee would never have precipitated into so savage an offence But if with overmuch rashnesse a man contemne or despise any Lawe preferring his passionate iudgement before the prescript of lawe and reason then his headdinesse is termed Temeritie The second vice is Inconstancie which is a change Inconstancie or alteration of that purpose or resolution which a man had prudently determined before And this we may daily try in al incontinent persons who resolutely determine in the calme of their passions never to fal into their former filthinesse but presently when the Passion ariseth all the good resolutions are forgotten and that which an vnpassionate mind detested a passionate soule most effectually pursueth Not much vnlike that which David once writ of himselfe Ego dixi in abundantia Psalme 29. mea non movebor in aeternum I sayde once in my abundance or as the Calde text hath in my tranquillitie I will not be moved eternally Avertisti nanum tuum factus sum conturbatus Thou turnedst away thy hand and I was troubled as if he had sayde thou permittedst me to be troubled with a Passion and then my confident determination was changed The third vice against Prudence groweth vpon excesse of wicked consideration as precipitation inconstancie Astutia or craftinesse vpon the want or defect of circumspection For the Passion delighting or afflicting the minde causeth the iudgement to thinke invent devise all meanes possible eyther to enioy the Passion of delight or to avoyde the molestation of sadnesse and feare Wherefore Love is sayd to be Ingeniosissimus most wittie for the thought of such matters as concerneth love continually delighting the minde and rolling daily and hourely in the fancie suggesteth a worlde of conceites and inventions to finde out meanes and wayes to nourish preserve and increase the Passion insomuch as they which love vehemently are never well but eyther with them whom they love or solitary by themselves coyning some new practises to execute their inordinate love and
Apoph Rom. The second point of prudence in passions is to conceale as much as thou canst thy inclinations oâ— that passion thou knowest thy selfe most prone to follow and this for two causes first for credite secondarily for many inconueniences that may thereby ensue It impeacheth questionlesse greatly a graue mans credite a great mans authoritie and a ciuile mans good conuersation to be subiect to some one only inordinate passion for such a corrupt iudgement hath now so much preuailed with men yea and euer hath ben that they will contemne the whole for some one notable defect as for example if we see a picture of a man or woman drawne with exquisit colours great proportion and art yet if there be but one eye one arme yea or one finger out of square men will say the image is spoyled for that one defect yea the first thing almost we marke is the improportion or disquaring of that part How many prize almost nothing their geldings because they lacke their tailes eares mane or good colours Euen so we trie by dayly talke that commonly men descant vpon other mens doings they will say such a nobleman is resolute in warres goodly in person but subiect to choller too much addicted vnto his owne iudgement such a maÌ„ excelleth in learning yea but pride ouerruleth him such a Senatour iudgeth profoundly but is impatient in hearing of causes such a man raigneth in the Pulpit but blinded with couetousnesse such a man passeth in Musicke but is buried for the most part in the tauerne such a man giueth great almes but attendeth too much to good cheere and in fine there is no man so well qualified but alwayes the world will condemne him because they iudge him stained with some passion therefore great prudence wisemen account it for graue and great persons not to lay their passions open to the censure of the world Many inconueniences may follow if others know what passions men are subiect vnto for if thy enemies would bee reuenged of thee no fitter meanes they might sleightly vse than to procure some way whereby thy passions should be stirred and put in execution for by often ministring matter thy passions would easily subdue thee as a Spanish souldier and a Dutchman after many bragges of their valour and feats of armes aptly insinuated for sayd the Spanish souldier with one Spaniard a hundred buttes of wine I would kill a whole armie of Dutchmen because I would set my wine at night in such a place where I knew the Dutch troupes should lodge and then I know they would neuer leaue drinking while there remained any wit in their braines and so buried with drinke it were no great masterie to despatch them all Nay quoth the Dutchman without any man I would destroy a troupe of Spaniards onely by sending against them a multitude of women for they might easily make of them a massacre like Paris or an euensong of Sicilie at midnight in their beds These two knew well the inclinations of both Countries and consequenly perceiued the way how one might ouerthow the other yet although they were simple and souldierlike discourses for many things may be in common auoided which in particular may be hardly escaped neuerthelesse they knew how easie a thing it was by ministring matter to passions to cast a baite with a hooke to draw them into their owne ruine But some would be glad to know how a man might well conceale his passions so that the world should not iudge him passionatâ— I answere that this question yeeldeth some difficultie for hardly can a passionate man bridle so his affections that they appeare not But yet if he be neuer so passionat and would but follow a litle direction I thinke he might albeit not wholy yet in great part auoyd the infamie of a passionate person The way may be thus in great assemblies or at such times as most men marke our actions wordes and gestures then if a man haue an occasion of choler indignation lust pride feare or such like passion if he refraine but a little all those will at least suspect that he permitteth not his passions wholy to ouerrunne him For all historiographers which Basil in hom de legend lib. Gent. write of Alexander the great highly commend his continencie and especially moued with the carriage of himselfe when Darius wife and her daughters were taken prisoners and subiect to his power they being beautifull he in the prime of yeeres yet because he would but scarcely looke on them hee woon for euer the name of Continencie Besides it were good to dispraise in words before others that passion thou art most addicted vnto for by so doing thou shalt make men beleeue in deed that thou abhorrest much that â—ice questionlesse if the passion be not too pregnantly known such words will blemish a great part of mens conceits for according to the Italian Prouerbe Buone parole cattiui fatti Ingannano li sauij li matti That is Wordes good and workes ill Makes fooles and wisemen leese their skill I say not this because I would haue a man to doe one thing and speake another but that if he cannot but sometime of fragilitie slide it may bee a good way to recall him againe and not to fall so often if he speake in dispraise of his owne fault for men will be ashamed to commit often that they themselues dispraise eagerly and besides it repaireth anew his credit almost cracked with the former passion The third point may be Not to vex and trouble thy selfe too much wheÌ„ a passion seizeth vpoÌ„ thee but diuerting thy mind from it and restraining thy consent as well as thou canst from yeelding vnto it and in short time thou shalt see it vannish away as wee prooue in daily temptations of ire sadnesse loue lust and such like which fall and consume away euen by themselues either because the humour which was mooued returneth to his former seat or the impression made in the imagination deminisheth or the attention of the soule destracted with other matters faileth or some other passion expelleth it or the deuill ceaseth to tempt either I say all these or most of them mittigat consume and wholy subuert that passion which before so troubled vs and seemed insuperable The fourth poynt which ought principally to bee considered and well waighed of those whose passions are most vehement and inordinate is this that they which perceiue in themselues such disordered affections ought first to know the root of them to bee self-selfe-loue and the greater they find the boughs of their passions the greater and deeper root let them bee assured lieth hidden vnder the bottome of their soule for which cause such men must persuade themselues to haue great difficultie to vertue and extreame facilitie to vice that as they loue pleasures of the body exceedingly so they hate all that may hinder or oppose it selfe thereunto mightily That they bee blinded as battes in their owne
conceits apprehending that they loue or hate farre differently from that it is in very deed that they bee commonly too rash attempting greater enterprises than their forces are able to performe and for the most part more bold than wise guiding their actions 〈◊〉 not by reason and iudgement but by harebraine affections and as they are headlong and obstinat when strong passions possesse them so are they irresolute and inconstant when a weake affection dooth mooue them for being accustomed to follow their appetites as long as they continue they persist in one mood but after the weeke passion is appeased their iudgements and determinations are changed These men ought to bee wonderfull warie in their words and circumspect in their actions alwayes hauing themselues suspected wherefore I would persuade them first to craue of God helpe and grace to ouercome so hard a nature secondly to conferre with wise and discreet men about their owne affaires and determinations rather relying vpon them than their owne iudgements which counsell Salomon gaue saying Fili ne innitaris prudentiae tuae Sonne be not married to thy Prou. 3. 5. owne wisdome Thirdly that euery day they vse some meane to ouercome their peruerse nature for as wee prooue by experience such men haue many crosses and griefes of mind their company commonly all eschew and to be short they are a burthen to themselues and others whereas if they would but with a little diligence moderat their passions as such men bee wittie and high spirited so they would be humble and affable there is no sort of men whose conuersation would be more gratefull than theirs for they bee like vnto a faâ— soile that yeeldeth great aboundance of what is sowne good or euill corne or darnell flowers or weedes Pollicie in Passion CHAP. IIII. SInce men by nature are addicted to conuersation and one dependeth vpon another therefore it importeth much to know how to second or crosse other mens affections how we may please or displease them make them our friends or foes But because this subiect is infinite I will only set downe certaine generall rules whereby some small light may be had how to liue and deale with men to the intent that loue peace and charitie be conserued for good Christians ought not onely to procure an vnion with God but also an amitie with men and the world being greene in mallice and withered in goodnesse men more guided by passions than ruled by reason therefore the wiser ought to prouide a salue proportionated to the sore and meanes to preuent mallice least the children of darkenesse in prudence surpasse the children of light seeing our Maister taught vs how the cic of a doue adorneth best the serpents head The first rule may be this All men commonly are pleased with them whom they see affected with those passions whereunto they are subiect and inclined This rule both experience teacheth and reason prooueth We see that lyons tygres and leopards whose inclinations are most cruell whose passions most fierce yet one affecteth another and liueth in quiet societie for the similitude of inclinations and likelinesse of passions Alexander asked a pyrat that was taken and brought before him How he durst be so bold to infest the seas and spoyle the commerceries he answered That he played the pyrat but with one ship and his Maiestie with a huge nauie the which saying so pleased Alexander that he pardoned his life and graunted him libertie so much could the similitude of action transport the kings affection The reason also of this rule may easily be deliuered because all likelinesse causeth loue and as euery one iudgeth he doth the best or at least approoueth well euen so he cannot disprooue but allow the same in others Hereupon followeth that if thou wilt please thy master or friend thou must apparrell thy selfe with his affections and loue where he loueth and hate where he hateth and vniuersally to sooth other mens humours plaineth the way to friendship and amitie and as this meane fostereth flatterie if it be abused so it nourisheth charitie if it be well vsed Out of this rule we may deduce the second which ought no lesse to be obserued in conuersation than the former That men commonly hate those whome they know to be of contrarie passions whereupon proceedeth that common Prouerbe He that hateth whome I loue how can he loue me for as fire with fire doe neuer iarre so fire and water can neuer agree But in the next Booke which shall be of Loue I pretend to discusse better this rule because as similitude causeth loue so dissimilitude breedeth hatred Therefore I omit to declare how sometimes likelinesse of passions engendreth contention as we say Figulus figulum odit one potter hateth another and Inter superbos semper sunt iurgia among prowd men there are euer brawlings for if similitude of passions preiudicateth profit then likelinesse of affections causeth dissention The third rule Be not too credulous to men in their owne causes for as self-selfe-loue for the most part conceiues what appertaineth to our selues with a greater shew of good and honestie than indeed the thing carrieth with it so men mooued therewith declare the matter as they conceiue it for words spring from conceits these are the tree those the flowers and leaues which doe follow by iust proportion Wherefore Alexander did Plutarch in Alexandâ—o wisely as Plutarch recounteth at the beginning of his raigne by shutting one of his eares with his hand when he heard any accuser in criminall causes thereby reseruing as he said audience for the defendant Contrariwise others mens matters which hinder our profit or crosse our designes for the most part wee extenuat and abase As in Italie once befell to a number of wise men who heard an Oration wherein they were all welnigh persuaded but the next day came vp another Oratour and told a contrarie tale and changed their minds persuading them all to the other part for which cause we may adioyne the fourth rule The fourth rule When you are induced to any thing by act that is by a tale well told in Rhetoricall manner flexibilitie of voyce gestures action or other oratoricall persuasions good I hold it a while for a man to suspend his iudgement and not to permit his will follow too farre his motion more artificiall than naturall grounded vpon affection rather than reason For that saying of Isocrates ought well to be weighed who being demaunded what was Rhetorike answered to make great things little and little great wherefore after Aeschines was Erasm libr. 8. Apâ—ph banished from Athens comming to Rhodes he made an Oration to the people in declaration of his cause of exile they wondered at the Athenians who had banished him so vndeseruedly O quoth hee you did not heare what Demosthenes answered to my reasons ascribing wholy the cause of his exile to the force and eloquence of Demosthenes oration By this example we see proued that commonly wise
hold him for a simple man that cannot sound a drunkards soule euen to the bottome IIII. Discouery of Passions in gesture THis subiect is very ample and would require almost a whole booke but I will onely touch superficially some chiefe points The gestures of the body may bee reduced vnto these heads motions of the eyes pronuntiation managing of the hands and bodie manner of going A rowling eye quicke in mouing this way and that way argueth a quicke but a light wit a hote cholericke complexion with an vnconstant and impatient mind in a woman it is a signe of great immodesty and wantonnesse The reason hereof I take to be for that such quicknesse proceedeth from abundance of hote spirits which cause good apprehension but because they are not corrected by modesty and vertue it seemeth the subiect letteth them range according to their naturall inclination which tendeth to quicknesse and lightnesse Heauie dull eyes proceed from a dull mind and hard of conceit for the contrarie reason therefore wee see all old persons sicke men and flegmaticke slow in turning their eyes Eyes much giuen to winking descend from a soule subiect to feare because it argueth a weakenesse of spirits and a feeble disposition of the eyelids To stare fixly vpon one either commeth from blockishnesse as in rustickes impudencie as in malitious persons prudence when from those in authoritie incontinencie in women Who open their eyes and extend them much commonly be simple men but of a good nature Eyes inflamed and fierie are the natiue brood of choler and ire quiet and peaceable with a certaine secret grace and mirth are children of loue and friendship In Voice THere came a man to Demosthenes desiring his helpe to defend his cause and told him how one had beaten him Demosthenes answered him again saying I doe not beleeue this to bee true thou tellest Plutarâ— in Deâ—ost me for surely the other did neuer beat thee The plaintife then thrusting out his voice aloud said What hath he not beaten me Yes indeed quoth Demosthenes I beleeue it now for I heare the voice of a man that was beaten indeed whereby we may see how he coniectured by the lowdnesse of his voice the iust indignation of his mind For indeed men in ire and wrath shew by their pronuntiation the flame which lodgeth in their breasts Wherefore Cato gaue counsell That souldiers in the warre should terrifie their enemies with vehement voices and cries A small trembling voice proceedeth from feare and such an one commonly haue Plutarc in Ro. Apoph great Oratours or at least it were good they should haue in the beginning of their Orations for thereby they win a certaine compassion and louing affection of their auditors Much more might be said of this subiect but for that it concerneth specially physiognomie and naturall constitution of the organs and humours of the bodie therefore I will omit it Managing of the hands and bodie IN discoursing to vse no gestures argueth slownesse too much gesticulation commeth of lightnesse mediocritie proceedeth from wisedome and grauitie and if it be not too quicke it noteth magnanimitie Some men you haue alwaies fidling about their garments either prying for moaths binding of garters pulling vp their stockings that scarcely when they goe to bed they are apparelled this proceedeth from a childish mind and void of conceits and if you deale with men in companie it also sheweth a little contempt of those with whom you conuerse because it seemeth you little attend what they say Some cast their heads now hither now thither as wantonly as lightly which springeth from folly inconstancie Others scarce thinke they doe pray except they wrie and wrest their neckes which either commeth of hypocrisie superstition or foolishnesse Some gaze vpon themselues how proper bodies they beare how neat and proportioned legs sustaine them and in fine almost are inamored of themselues so they are pleased with their owne persons but this gesture displeaseth commonly and proceedeth from pride and vaine complacence in going To walke maiestically that is by extending thy legs foorth and drawing thy body backe with a slow and stately motion in all mens iudgment vsually issueth from a proud mind and therefore deserueth dispraise except in a Prince a Generall of an army or a Souldier in in the sight of his enemies because this manner of pasing sheweth an ostentation of the mind and that a man would set foorth himselfe aboue others which sort of vaunting few can tollerat because they can hardly suffer that men should so farre inhance themselues aboue others To trip to iet or any such light pase commeth of lightnesse and pride because such persons seeme to take delight that others should behold their singular sort of going Fast going becommeth not graue men for as philosophers hold a slow pase sheweth a magnanimous mind and if necessitie requireth not a light pase argueth a light mind because thereby wee know how the spirits are not sufficiently tempered brideled whereupon followeth lightnesse of bodie and inconstancie of mind V. Discouerie of passion in Praysing I Almost neuer knew man discontented to heare his owne praise and few there be who can tollerat to be dispraised wise men doubt with Antisthenes the Philosopher that when wicked men praise them they haue committed some errour and reioyce with Hector to be praised of vertuous men for their good indeuours It were wisedome not to praise any man exceedingly but especially before a multitude for that good men change their estates What Emperor in the beginning was better than Nero and who in the end more vitious Salomon surpassed all his predecessours in wisedome yet afterwardes fell into extreame follie Wherefore it were wisedome to vse superlatiues very rarely and say such a man is vertuous but not most vertuous So therefore praise good men that thou reserue a caueat for their errours Besides commonly proud men cannot abide their equalls should much be commended for the praise of the one obscureth the glory of the other as I haue obserued by experience they either openly or secretly will seeke to disgrace him and discouer some defects the which impeacheth more his credit than your coÌ„mendation aduanceth his reputation because that men be more prone to conceiue ill than good of others therefore one said wisely Calumniare semper aliquid haeret speake euill for euer some thing remaineth that is either a full persuasion or a sinister suspition Some men when they haue done any thing worthy of praise they either like hennes goe cackling in regard of their new layd egge that is blazing their owne works or indeuour by secret insinuation or grosse industrie that others should commend them as the Italian Poet did who hauing made an Epigram which much pleased his fancy shewed it to some of his friends praysing it about the Skies they presently demaunded who was the Author then he for very shame of pride would not tell them that it was his but with a
other naturall habilities otherwise requisite questionlesse they wil make a man potent in pleading persuading and enable him to worke wonders among a multitude of men How to moue Passions by reason §. 4. AS reason concerneth the principall part of man so reason specially should stirre vp or suppresse the affections of man But because most men though reasonable by nature yet declare themselues most vnreasonable if not bruitish by action following rather the allurement of sences than obeying the persuasions of prudence therefore this meane must either be handled very artificially or else all our endeuours will be but labour lost for if we intend to persuade them by profound reasons who either vnderstand them not at all or else very superficially wee shall moone them to loath our inducements and thereupon dislike and perhaps condemne our cause Wherefore the passion mouer must looke narrowly to this point imitate herein the common practise of prudent Physitians who apply their medicin to the same maladies with particular respect and consideration of the patients temper and so to a little child they will not giue the like purgation they would to a strong man nor to a delicate ladie though affected with the same ague which to a steelie stomackt boore of the countrie In like maner common people and profound doctors are not to be persuaded with the same arguments for popular persuasions these prize not deepe demonstrations they pierce not How to fail right vpon both not decline to either extreame in persuading the one part seuerally requireth great prudence and a sound iudgement Yet I thinke there may be found out a mean to propound deliuer deepe reasons perspicuously and plausible persuasions sharply so that the plainnesse of the one will make them plausible and the acutenesse in the other will allay their flashnesse and render them pleasant First of all it is to be noted that not euery kind of reason hath force to stirre vp a passion but an vrgent and potent either really or at least in conceit this wee prooue by experience for common and ordinarie motiues moue vs not much to loue or like a thing wherefore God to induce the Israelits to wish and desire the land of promise described it as a countrey slowing with milke and honie c. and commonly euery one who would persuade vs to loue or affect any thing highly commendeth it or contrariwise if a man would haue vs to hate and detest any thing he endeuoureth as much as may be to make apparent the excesse of the euil or great dammages it apporteth Passions then must be moued with vrgent reasons reasons vrging proceed from solid amplifications amplifications are gathered from common places common places fit for oratoricall persuasion concerne a part of Rhethoricke called Inuention Wherefore it were requisit for an excellentstir-passion to haue in a readinesse all those places which oratours assigne account their arcinall or storehouse of persuasiue prouision I will briefly insinuat them supposing the reader and practiser of this point a scholler both in Rethoricke and Philosophie for otherwise he shall receiue small profit hereby and onely I will deliuer him a short plaine perspicuous method how to call to memory these places that by them not onely in this matter of passions but in all discourses he may be enabled presently almost in a glaunce to suruey and comprehend all arguments and reasons which occurre in his present affaire Secondly a philosopher cannot be ignorant of the foure first questions which in the posteriors he is taught to demaund of euery subiect Quid nominis Quid rei Qualis sit Propter quid sit The name of the thing the nature of the thing the proprieties and accidents inherent in the thing the finall and efficient causes of the thing Vnto these foure heads I will reduce all those topicall or Rhetoricall places which they call insita intrinsecall and are as it were inserted in the bowels of the thing or haue any persuasiue reference vnto the thing for vnto Quid nominis which is the name and affoordeth 1 Quid nominis oâ— notatâ—o sundry persuasions to them who are acquainted with diuers languages specially the Hebrue and next the Greek whose words are very significant and ful of etymologies for in the Hebrue most of their substantiues are deriued from radicall verbes To this place fiue more are reducible 2 Coniugata as Coniugata that is when diuers words lie linked together or proceed from one as from Doctrina which is in the mind issue doctus for affecting the subiect wherein it lodgeth and doctè for qualifying his speeches writings and other literall actions learning learned learnedly wisedome wise wisely vertue vertuous vertuously Things which we name haue alwaies some being either reall or possible for chimeres and entia fictitia although they haue a being in conceptu yet not discussiue for questions Aâ—sit or disputes which we call Ansit and this methodically â— Anres sit possibilâ—s we diuide into foure problemes or questions as if the thing be possible if conuenient if necessarie if done As for example we may demaund about the incarnation of Christ if it be possible that the second person in trinitie could vnite his person vnto mankind and depriue it of the owne and proper many infidels denie the possibilitie 4 An conueniens But admit it were possible yet some other pagans denie that his incarnatioÌ„ was conuenient that we should abase so mightily his maiesty as to couer his immortality with the mortall garments of our miseries Yet admit it were possible and conuenient notwithstanding there 5 An necessariâ— may be another question asked whether it were necessarie such a misterie should be effected and suppose it was necessarie if God would haue his iustice exactly satisfied and a full ransome payd for the sinnes of man yet there 6 Ansacta remaineth the last doubt whither God really defacto performed this or no. Quid sit This question leadeth our memorie necessarily to six other places the nature of the thing representeth the definition 7 Deâ—initio for there is no nature except suÌ„ma genera which are parts of nature but they are difinible so we haue locum à difinitione as homo est animal rationale or constans ex anima intellectuale corpore organicae in which definitions the first which is metaphysicall affoordeth two places à genere and à differentia And the second 8 Genus 9 Differentia 10 Materia 11 Forma which is physicall sheweth vs other two viz. the materiall and formall causes and for that euery nature defined hath either vnder it species or indiuidua here hence we haue the sixt place à speciebus the Rhetorians call it à 12 Speciâ—bus forma Qualis sit The question Qualis sit demaundeth to know the proprieties of the thing but we will extend it a little farther and comprehend al accidents and
rich a Iewell so divine a Guift that I am perswaded if men could beholde the heartes â—â—a Plato in Lyside of them that truely love them it would be as violent to withhold them from reloving againe as a Lionesse from her whelpes lying in her sight a stone in the ayre from his center a bullet within a discharged Cannon And no crosse in this life can befall an honest Lover more mortall and deadly then not to bee beloved where hee loveth because in Love life thoughts and affections are transported into the person beloved where if they finde not semblable affection to entertayne them they pine they perish they die Who would not love an honest vertuous Lover who honoreth prizeth and serveth whom he loveth for honor estimation and servitude if they bee cordiall cannot bee accounted but rare treasures Hee that loveth vertuously esteemeth the beloved worthy of honour because hee reputeth him vertuous and therefore in affection yieldeth him condigne honour due to Vertue he serveth him in regard of his great goodnesse which in his conceit meriteth all servitude and obsequious complements Who would not love a vertuous Lover who consecrateth himselfe and all hee hath vnto the person beloved for that one friend is thought able to doe which his friendes can performe and effect and therefore a man hath so many Arist. 3. moral Nicom c. 3. bodies soules heartes eies eares tongues handes feete as he hath friendes and so by this meanes is made potent and mightie For a true friend will in all cases places and occasions deale in the affaires and occurrents of his friend and for this cause Aristotle thought that friendship and amitie were more necessarie for a Citie then lawes and iustice and that the Legifers should have no lesse regard to Love then to Lawes for if Cittizens Arist 8. moral c. 1. loved as friendes they should need no lawes to punish them as enemies Ah my loving God! I demurre too long in these speculative discourses and with-hold my soule too much from patheticall affections Doest thou Love vs who doubteth for if thou hadst never loved we had never lived and if thy Love continued not preserving Diligis omnia quae sunt nihil odisti corum quae fecisti Sap. cap. 11. our being we should presently be resolved into dust and nothing Well then thou doost prize vs and honor vs else thou wouldest never have given the pretious blood of thy Sonne to have redeemed vs. This argueth estimation but not honour for honour supposeth subiection inferioritie and I know not what kinde of vassalage and servitude it seemeth too presumptuous if not blasphemous to make thee either inferior or equall with men whose Maiestie the highest Seraphims admire reverence worship and with trembling knees adore Ah my God! of most maiesticall and extaticall Love shall I presume to enter into the abysse of thy eclypses excesses and charitable extasies They be too deepe for mee yea and all the world beside to comprise yet I know who sayd that thou went out of thy selfe and suffered extacie thorow the vehemencie Dyonis Artop cap. 4. de diuin nom of Love his meaning was that thou seemed to abase thy Maiestie with succouring and relieving our misery and that exinanition and transformation of thy supreme Glorie with Mount-Calvaries ignominie telleth vs no lesse Thy providence is such over the vniversall world in generall and every kinde of creature in speciall and every man in particular giving them meanes to atchieue their endes concurring with them in all their actions disposing of all so sweetly that Nature Grace consort so well together and thy watchfull provident eye with both that the wisest may admire thee and the simplest perceive thee and none of vs all ever doubt of thy vigilant solicitude I dare not call it servitude yet if service bee a succouring sustaining helping ministring necessaries and in every thing assisting vs in best and basest offices I may say thou lovingly serves all who without thy service could not serve themselves nor al the world except thy selfe Great no doubt is thy love O God without paragon in love to men in this life for here thou doest not only affect them powre out thy benefits vpon them distill thy graces into their hearts and a thousand wayes externally and internally worke their salvation but also that which surpasseth all it seemeth thy will and power are at the command or rather ready to obey the desires of thy faithfull servants for what else meane those protrite words of the Psalme Voluntatem timentium se facit He fulfilleth the will of Psal 144. them that feare him and what other sense can be brought of that request thou made to thy servant Moses Dimitte me vt irascatur furor meus contra eos deleam Exod. 32. eos Suffer me that my fury be revenged of them and that I may destroy them but that thy anger and revenge thy displeasure and their intended destruction laid in Moses power to rule and guide according to his pleasure O admirable omnipotencie of love which hath power even over the omnipotent but if in this life such is Loves puisance what shall we say of thy friends and lovers in glory where all graces and favours abound where love like the Sunne ever standeth in the Zenith where presses swim with wine and fields flow with honnie Certainely we cannot imagin or conceave otherwise and well but as thou who put on the person of the good old father who said to his elder sonne Fili tu semper mecum es omnia mea tua sunt O Luc. 15. Sonne thou art alwayes with me and what is mine is thine so that thou and all thy treasures are the finall inheritance possession and kingdome of thy children But yet more emphatically our blessed Saviour declared the force effects of thy love when he said Beati illi servi quos cum venerit dominus invenerit vigilantes amen Luc. 12. dico vobis quod pracinget se faciat illos discumbere transiens ministrabit illis Blessed be those servants whom their Lord when he commeth shall finde watching Amen I say vnto you he will cause them sit downe and passing by will serve them this service and sitting no doubt signifie the eternall glory whereupon thy Saints shall ever feed the which cannot be prepared and ministred vnto them by any others hands then thine which made them And alitle below to the same effect speaking of his faithfull and trustie servant what wages in blessednes he shall receive he addeth Super omnia quae possidet consiliet eum his Lord and Maister will give him signiorie and authoritie over all he possesseth which is the consummation and finall perfection of all true love and affectuall wishes of all true lovers that the one have a king of charitable commaund and a certaine friendly dominion over the other The 10. Motive to Love which is Resemblance THe
ground of every mans love of himselfe is the Identitie of a man with himselfe for the lover and beloved are all one and the same thing because love being nothing else but a complacence or contentation in the goodnes or perfection one hath with a desier of the accomplishment thereof consequently as we ought both in grace and nature to preferre none before our selves in the affection of vertue and perfection so we should not love any above our selves From the Identitie of our selves and the love thereof necessarily followeth a certaine love to all them who are vnited any way vnto vs and the stricter this vnion is the stricter affection it engendreth and for that all things vnited have a kind of resemblance therefore Philosophers and Divines ground friendship vpon similitude here hence we love our kinsemen parents and children for the vnion and resemblance in blood students ground their friendship in the same kind of studies souldiers in martiall affaires courtiers in civill courtly carriage tradesmen in their artes marriners in navigation and finally all men of one profession love them of the same and Omne animal Eccles 13. diligit sibi simile and every beast affecteth the like liveth with the like consorteth with the like And the reason is because a man in this life by nature and grace by the instinct of his innate iudgement and reasonable affection prescribeth vnto himselfe an end in this world void of troubles and molestation quiet peaceable full of rest and contentation whereat all his labours thoughts and meditations levell moreover he being a sociable creature had need of men to help him in councell comfort him in griefes succour him in sundrie disasters of fortune which dayly and casually occurre and finally converse peaceably and agreeably with him all which none can performe better not so well as they whose natures and conditions are like vnto ours for what dissention can be among those men whose wills are one and the same what sorrowes can greatly molest vs where friends carrie their portions with vs and thereby alleviate a great part of their waight what counsell can preuaile against many friends who are wise discreet faithfull vertuous what conversation can be more gratefull then that where neither iniuries are offered nor suspected in few as vertue is the surest chaine wherewith men can be bound together so resemblance in vertue the surest foundation of friendship and a vertuous companie the happiest societie O my God of most pure and perfit loue thou spake the word and begot thine eternall word thou breathed out thy love and produced the holy ghost the life and soule of all true love as well create as increate thy love in Trinitie is one and the selfe-same identified in all the three persons and the selfe-same thing with their substance and therefore most intier inexplicable and perfit is your loue the which may not be termed friendship but rather charitable amitie of an indivisible vnitie Thy creatures are all beloued of thee because thou like a father in them hast imprinted and stamped a resemblance of thy Maiesty and because there is none so base and vnperfit but that all the goodnesse it hath resideth in thee much more perfitly then it selfe therefore no child so representeth his father as every creature thy Maiesty according to that perfection it enioyeth and thy boundlesse essence comprehendeth What shall I heere say of the image of thy essence and three persons in Trinitie engrauen in the center of every reasonable soule this were a matter too prolixe to discourse vpon but well I may conclude that if thou love all thy creatures for a darke cognisance they carry vpon their backs of thy glorious greatnesse no doubt but thou wilt love fauour man who beareth in the face of his soule thy perfit portrait and image in a farre higher degree much more might be added of the blood of Christ wherewith all soules are sprinkled who have put him on in their baptisme Long treatises might be penned of the supernaturall colours and celestiall graces of faith hope charitie and other infused vertues wherewith thy friends are refined enriched adorned beautified and thy image perfited but of this more diffusedly in my third booke of Threans Finally thy future resemblance which all thy faithfull servants shall possesse in glory of whom is verified that prophesie of S. Iohn Scimus quoniam cum apparuerit 1. Ioh. 3. similes ei erimus quoniam videbimus eum sicuti est Because we know when he appeareth we shall be like vnto him for that we shall see him as he is This glorious retreate of thy blessed face would affoord ample matter to praise thy goodnes extoll mans greatnes in felicitie declare the beautie of thy sacred beames wherewith our soules shall be gloriously inamelled excite vs to love thee heere more fervently to resemble thee there more lively but this large subiect would passe the strait compasse of my prefixed brevitie therefore O blessed God renew vs within so perfitly here that we may one day try this truth with thee there The 11. Motive to Love which is agreeablenesse with Nature IF a man should inquire why the Vine so loveth by nature the Elme that it wrappeth more kindly about it and bringeth forth more plentie and better grapes then planted at the roote of any other tree questionles no other reason could be giuen then a certaine secret sympathie of Nature a proportionate agreeablenes and naturall conveniencie What paine taketh the Hen to sitte so long vpon her egges what labour endure little Birdes to build their nestes to feede their yonglings to teach them by daily examples to avoyde dangers to procure foode to conserve protect and defend themselves all these and thousands such like proceed from a certaine Love grounded vpon the agreeablenesse and concordance with Nature So that small pleasures the poore Birdes finde to leave their owne provision sought with such labour to cramme their little ones and no great delight the Hen can reape by so daintily and carefully covering her egges but that the want of pleasure is supplied by the conformitie of Nature which therein is apertly shewed When we see beasts fight we commonly wish in our harts the victorie should happen rather to the one party then the other If a reason of this desire were demaunded it were impossible divers times to be rendred except we resolved it into a secret sympathie of nature likewise meeting with a companie of strangers which we never see men or women presently one shall perceive a certaine more affectuall fancie inclined to love one then an other although divers times both proportion comelinesse or I know not what other perfection be more spectable in the reiected then in the accepted The same we might say of divers meates drinks ayers smells lodgings apparell c. which agree and are conformable to some mens nature but marvellous hurtfull and offensive to others the which therefore are loved of those and abhorred
reputeth yron as strawes and brasse like rotten wood who swalloweth slouds and exspecteth that the whole River of Iordan should runne into his mouth Yet armed Iob. 41. 18. 40. 18. Vide Marâ— 1. 26. 5. 2. 9. 26. Luc. 8. 29. the forces of the Devill his craft 1. Reg. 13. 19. 2. Esd 4. 11. with thy protection I feare not to prostrate him as David that mighty tower of flesh the vncircumcised Philistian who boasted against the God of Israel For in Deo meo transgrâ—diar murum I will pierce even the stony walles by the power and force of my God Si exurgant adverfum me castra non timebit cor meum If whole Camps assault me my heart will not feare for I know O omnipotent God that love thee as I should thine almighty hand will vphold me in all dangers and strengthen me in all assaults Sweet God enable me therefore with thy love for the surest Castell Galat. 5. 6. 1. Pet. 5. 8. against the Devill is a faith working with charity and the Devils bullets of battery against this fort are suggestions 2. Cor. 12. 7. working with concupiscence or self-selfe-love and sensualitie The 15. and 16. Motives to Love which are delivery from evill and toleration of wrongs for vs. GOodnes or true love principally by foure meanes are discovered first in bountifully giving gifts and bestowing benefits as Alexander the great who herein so excelled that in all occasions he woon eternall fame and incomparable love of all that delt with him for his magnificent deportment in powring forth his treasures and no doubt but that common verse more true then olde was penned for this and many more such like experiences to wit Si quis in hoc mundo vult cunctis gratus haberi Det capiat quaeratâ— plurima pauca nihil He that to all will heere be gratefull thought Must give accept demaund much little nought Secondly in not punishing or revenging iniuries wheÌ„ they be offered wherefore Saul vnderstanding that David whom he so mightily persecuted got him at such advantage as that if it had pleased him to have revenged so many wrongs offered him by Saul he might with as much facilitie have bereaved him in the cave of his life as Saul had desire to dispoyle him of his lyfe I say after 1 Reg. 24 cap. 26. that Saul vnderstood the revengelesse heart of David levavit vocem suam slevit hee wept for ioy and apertly confessed his vertue love kindnes and withall acknowledged his owne iniustice and iniquitie Thirdly in riddance and delivery from evill when Iudith entred into Bethulia with Holophernes head and Iudith 1â— by that meanes had redeemed her Countrie from the extreme danger of the Assyrian Hoast which of that people had not occasion sufficiently offered to love admire Ester 7. 8. and adore her After that Ester had procured the death of Hamman and the reclaime of that bloody Edict Assuerus at Hammans suggestion had sent abroad to be executed thorow all the kingdoms of the Medes and Persians what Iew had not there a most forcible motive to love and reverence that godly Queene which so wisely so couragiously so effectually had saved their lives and restored them to former libertie The same wee may say of Moses who ridde the Israelites from the thraldom of Egypt and of Iosua and Sampson who divers times defended their people from the hostile furie and invasion of their enemies and for this cause such noble Generalls among the Romanes were intituled Patres Patriae Fathers of the Countrie because they as Fathers had defended it and therefore deserved to be reputed and loved as Fathers Fourthly in tollerating wrongs crosses disasters afflictions for vs. This Veritie we finde recorded in holy Writ Maiorem charitatem nemo habet quam vt animam ponat quis pro amicis suis No man can shew more love then by powring out his life for his friend if then any suffer wrongs for our cause the neerer they approch to death the neerer they border vpon the most perfite remonstrance of Love and consequently are more forcible to cause or encrease kindnesse and affection When Saint Paule persecuted the Christians in the primitive Church Christ for whose cause they endured such persecutions accounted their ignominies his iniuries and therefore said Saule Saule cur me persequeris Saul Saul why dost thou persecute me as though his servants harmes were his hurts Who dishonoureth an Ambassadour but his King reputeth the iniurie offered vnto his Person who revileth a servant sent from his Lord but his Master will thinke therein his honour stayned wherefore as Christs Apostles and Disciples Ambassadors or Servants wrongs redound to their disgrace that sent them and in very deed they ought so to esteeme them as done to themselves because they plead and negotiate the Senders causes and affaires and in some sorte represent their persons even so whosoever handleth or dealeth in our behalfe and thereby incurreth any disgrace in honour wealth or body for vs ought to be reputed our friend in furthering our causes and negotiations and have repayred all the dammages he suffered in our defence Whosoever then suffereth for our cause wee account as innocent and to suffer wrongfully therefore wee condole with him and no doubt but love him Secondly such an one is violently bereaved of some good for our good which cannot but argue an extraordinary good will towards vs and consequently an apt motive to move vs to love Thirdly if that Position of Aristotle be true that we love them Arist. 2. Rheâ— cap. 4. which tell and confesse sincerely their faults and offences for as Thomas Aquinas noteth such men shut the doore to all fiction and dissimulation and therefore are thought vpright and so deserve to be loved Certainly they that suffer any dammage or danger of dammage for vs exclude all fiction or dissimulation and really proove they love vs affectually and not superficially and therefore deserve to be beloved reciprocally O my sweete Saviour and impassible God! who by Divine nature art incapable of dammage griefe sorrow or disgrace of whom well we may say Non accedet ad te malum nec slagellum appropinquabit Tabernaculo tuo Psal 90. Evill shall never come neere thee nor any scourge approch to thy Tabernacle Yet to ridde me and all mankinde from evill thou abased thy selfe almost to the abysse of nothing factus vermis non homo opprobrium hominum abiectio plebis A worme and not a man the scorne of men and the scomme of the people Whether shal I say was greater and deserved more love the evill thou hast endured for mee or the evill from which thou hast delivered me My payne from whence thou hast ridde mee should have beene infinite in durance and thy payne sustained for mee was infinite in dignitie my soule and body were most cruelly in hell to have beene tormented and thy body and soule vpon the
crosse were rent asunder the vgly fiendes were to imbrue their invisible clowches in my execrable soule and the reprobate Iewes bathed their handes in thy blessed blood I was to have dwelt in vtter darkenes for my manifolde offences and the light of thine eyes were obscured to satisfie for mine innumerable transgressions If I consider the payne thou sustayned in regarde of merite woorth and valuation as it farre exceeded the demerit of our sinnes so consequently all those evilles damages and torments which wee incurred by sinnes and therefore were well compared by Saint Chrysostome to a sparke of fire cast into the immensive Ocean Sea for as Saint Paul witnesseth Vbi abundavit Chrysost in hom ad Pop. delictum superabundavit gratia Where sinne abounded grace over-abounded But otherwise if wee Rom. 5. weigh the substance of thy paynes we cannot compare them with those of the damned because those torments and thy loving dolors were in a farre different kinde and therefore admit not well comparison for those griefes are enforced thine voluntary those with remorce of acted offences thine with conscience and perfit cognition of innocencie those are tortures for evilles thine are riddance from evills And truely they who would ascribe vnto thee the infernall dolors vpon the crosse or in the garden in mine opinion rather offend in ignorance as not perfitly vnderstanding the deformed nature of those vnexplicable torments then vpon malice attributing them vnto thee For neyther didst thou sorrow for paynes as afflictions deservedly inflicted for thy crimes neyther didst thou nor couldest thou hate and abhorre God the inflictor of such horrible torments neyther diddest thou nor couldest thou despaire of thy Fathers favours who infinitely vncessantly eternally vndoubtedly loved and honored thee and of whose love thou wast as sure as of thine owne eternall life Therefore at last I hope such vnpure minds The Puritans errour will amend their impure errours and at last reclame their ignorant blasphemie Notwithstanding this I will confesse and cannot deny but that thy paynes as well in the Garden as vpon the Crosse were as bitter in vehemency and intension perhaps as those of the damned because thy love no doubt was more intensive towardes Mankinde then their love to themselves therefore thy hatred was more vehement of our trespasses then their abomination of torments for love of the good we wish and hatred of the evill opposite thereunto weigh ever the same and are ballanced alike wherefore griefe necessarily ensuing compassion full hatred counterpoyseth the vehement intension of Love And as thy Love of man never had Paragon in vehemencie so thy Dolors never had like in intension and therefore truely the Prophet sayd in thy Person Non est dolor sicut dolor meus No dolors are comparable with mine By this I inferre O sweete Iesu that thou having delivered me from such horrible paine and for this Redemption suffered such excessive payne I should love thee in condigne gratitude with correspondent affection to both paynes but this Sphere is too large for my feeble activitie to reach Thou therefore enlarge my heart who aymedst specially in them both at a proportionate gratefull Love and affectuall recognition of men The 17. Motive to Love which consisteth specially in the manner of giving giftes and bestowing favours IT is a common saying among spiritual men that God respecteth not so much the quantitie as the qualitie of our actions and good workes the which protrite Axiome seemeth grounded vpon divers Scriptures Specially the fact of that poore Woman which cast her two mites in Gazaphilacium which gave more her need considered then all they who bestowed large portions of their superfluous riches because ordinarily when we find great difficultie to doe well and yet breake thorow it that argueth a more perfitte affection and intier good will towards the partie for whose sake wee vndergoe it Agayne we have registred by the Apostle that hilarem datorem diligit Deus Our Lord loveth a pleasant giver that is when a man imparteth his goods for 2. Cor. 9. Gods honor and glory God liketh him that effecteth it with alacritie and pleasantnesse for some men you have who bestow benefites vpon their friends in such sort as they seeme to give so much of their blood for they make a shewe of a certayne loathing giving which diminisheth in great part the gift Therefore in the receyving of a benefite these circumstances may be considered which follow every one of them dignifying of it and consequently casting a sparke of bountie from the Giver into the heart of the Receyver to moove him to Love The first Circumstance The greatnesse of the Giver THe dignitie or preeminence of any Principle ennobleth and inhaunceth the Effect so noble Parents produce noble Children a meane worke proceeding from an excellent Workeman winneth by relation to the Author I know not what more credit and reputation then if it had proceeded from an Artificer of lesser account In like manner a gift comming from a great Person carieth ever a sente of a certaine greatnesse and rellisheth ever eyther of Nobillity Excellency Superiority or all Charles the fift in his long troublesome warres in Germanie beeing almost ever pressed with want of money and vnable to remunerate the Services of divers Dutch Captaines and Nobles whom hee had entertayned after any great exployte perfourmed by them to acquite their service in some sort which Alexander would have repayed with Citties or States hee was accustomed in the open fielde in midst of his Nobles to call such a Captaine or Coronel before him and there in the presence of the whole Campe take a gold cheine from about his owne necke and put it about the neck of the other so embrace him thanke him and with this honour so solemnely circumstanced by such a Person as the Emperour with such acknowledgement of his desert and valour with the view of all the Armie many of them esteemed this favour greater then if in very deede hee had given them a Cittie for they valued that cheyne more then many bushels of the like gold but not of like glory for the onely Emperours Person and the taking of it from his Necke hanged at it such a pretious Iewell as in warlike conceits a million of golde would not countervaile and it was esteemed a sufficient testimony of honour for a Martiall man to vaunt of all the dayes of his life There be also divers reasons why the dignity of the Giver inhaunceth not a little the value of the gift First all gifts are signes of love and affection and therefore as the love of a great Personage caeteris paribus is much more to be prized then of a meaner so the giftes issuing from such affections ought more to bee accounted Secondly if the Giver be wise and discreete it argueth he esteemeth vs to deserve such a benefite the which reputation deserveth no small estimation 3. If the Giver bee vertuous it is
to be thought he specially regardeth vertue in bestowing his favours therefore the gift shewing a testimony and warrant of his opinion giveth forth a blazon of the receyvers honestie which winneth credit and fame 2. Circumstance Strangenesse in the Giver GIftes given by friends and such as we are well acquainted withall in regard they be vsuall be therefore by some lesse esteemed for friendship and familiaritie enforce for most part a mutuall communication among friends of fortunes favours But when the Giver is a meere stranger and yet vpon kindnesse with alacrity bestoweth benefites vpon vs it cannot but proceed eyther from a most bountifull nature kinde and loving or else from a singular conceit they have of vs or both which both deserve love and reciprocall gratitude againe This kindnesse Abrahams servant and surueyor of his landes desired to trie in the Mayde hee was to bring home for his Masters Sonne Isaac out of the land Gen. 24. of Mesopotamia that if she vnknowing him after hee had demaunded her to drinke shee had sayd she would not only shew him that favour but also give his Camels to drinke likewise that such a bountifull Woman was a fitte wife for his purpose and as he prayed and wished Rebecca performed The like courtesie shewed Moses in defending the Exod. 2. Daughters of the Priest of Madian from the rusticall proceedings of the Shepherds who hindred them from watering their Sheep and therefore was kindly deservedly invited by their father to soiourne with him in the time of his flight from the face fury of Pharao wherefore it is held for great civility and as a signe of a noble nature to entertayne strangers kindly and contrarywise for extreme barbarousnesse to abuse or vse them currishly And for this cause God commanded the Iewes not to molest strangers Advenam Exod. 22. non contristabis 3. Circumstance If the giver be our speciall friend GIfts may proceed from welwillers and friends these two differ much for we may have many well-willers but very few speciall friends well-willers be generall friends as all them of our kindred common good loving neighbours with whom we live in dayly conversation and passe our time repaying one good turne with another Speciall friends be such as we repute so deere vnto vs as our owne lives whose councell Aristot. 9 Moral Nâ—coma cap. 10. vult 〈◊〉 inter paucos frequenter 〈◊〉 〈◊〉 〈◊〉 circa qu◠〈◊〉 sunt ex eius sententia vâ—x cum 〈◊〉 perfectam â—micitiam inire possunt we vse whose secrets we know whose familiarity trust honesty good will we preferre before all others and such be very few two or three at the most for more intire friendship cannot comport because betwixt such friends must passe such intercourse of affaires such communication such comforts compassions congratulations advises reprehensions perswasions disswasions managings of negotiations and in fine such mutuall care and solicitude betwixt the one and the other as if a man distract himselfe with many he cannot possibly be complete friend to any Wherefore Plutarke wittily and prudently commended that sentence of Pythagoras Ne multis manum inijcias Give not thy hand to many Plutarch lib. de multitudine amicorum his meaning was that he should not betake himselfe to a multitude of friends The gifts then of such familiar intire friends ought much more to be esteemed then if they came but from ordinarie weil-willers as for example no doubt but David prized more those garments his beloved friend Ionathas gave him off his own 1. Reg. 18. back with other furniture of warre above all the other apparell that ever he wore in his life The reason why this circumstance qualifieth the gift I take to be the cordiall amitie and friendship from which it proceedeth and ever representeth to the eye of the receiver 4. Circumstance If the gift be exceeding deare vnto the giver NO doubt but that solemne sacrifice which God commanded Abraham to offer vp vnto him which touched him so neere and pierced his heart so to the quick of his only sonne Isaack miraculously conceived the hope of posterity that seed whence-from his exspected Messias was to descend was so much more acceptable vnto God how much more it was deare vnto Abraham And it seemes that God to shew how deare a gift he willed him to offer particularized the dignifying Gen. 22. circumstances thereof by saying Tolle filium tuum Take thy sonne if he had commanded him to offer any of his servants or of his kindred it had not beene so much but to deprive him of his sonne was no small corrosive to a kind loving fatherly hart Vnigenitum If Abraham had had more sons the precept had not bin so severe to have lost one but being his only heire that aggravateth exceedingly the fact Quem diligis whom thou lovest if Abraham had hated his Son for his ill deportment if he had bin a dissolute prodigal hare-brain then the case had bin altred but being vertuous prudent modest affectually beloved of his Parents the commandement was bitter Isaac Mirth or ioy or laughter not only because Sara laughed when the Angel promised her she should conceive in hir old age but also for that children born of parents in their last yeers are commonly more comfortable and more delightfull vnto them then those which were begotten in their youth Offeres eum in holocaustum Thou shalt offer him for a holocaust What terrible blody wordes were these in the cares of a father to imbrue his hands in the blod of his only deare son The precept was rigorous the gift pretious Abraham obsequious the kind commander in shew severe but in effect propitious yet all conclude that the excessive dearenes of the gift vnto the Giver exceedingly augmented the value therof the poore widow of Sarepta who in the extreme darth of the country had nothing to relieve hirself hiâ— son but a little slowre in a pot a little oile in a bottle yet in regard she so willingly imparted part of that litle to Elias the prophet it semed God wold not let that flower 3. Reg. 17. oile diminish vntil such time as the sterility was past The like we may say of that other sily Soule which of her necessary sustenance cast 2. mites into the common chest of the temple for that cause by Christ him selfe was reputed the liberallest benefactor to that churche because the necessity of the gift declared the magnisicency of hir mind And generally where a person depriveth himselfe of any thing which he accounteth and prizeth much there cannot be but great love and affection for therein he overcommeth great difficultie which men commonly proove in the accomplishment of such difficill effects and moreover a man by spoyling himselfe of that is very deare vnto him sheweth evidently that his friend is much more dearer for whose cause he doth willingly want it 5. Circumstance The greatnesse of
almost an indurat hart to have loved them for no sooner you had represented your desier vnto them but presently you should have had such a resolute answere as possibly you could have exspected in your heart from the most deare friend you had in the world Mary sir with all my heart and I give you a thousand thanks you would shew me such a favour as to demaund such a thing at my hand this is not sufficient will you more better c. and this they did not ceremoniously but really the face hand gestures and deeds all sounded the same 8. Circumstance If it were given by our enemies THe law of Christianitie correcteth the errours of corrupted Nature and directeth men assisted by Gods grace to love their enemies and shew good will to them who beare ill will to vs. Herein wee are commaunded to imitate our heavenly Father who stayeth not the beams of his Sun from lightning heating his most obstinate enemies as Pagans Iewes Turkes heretikes and obstinate sinners nor with-holdeth the sweet showres of rayne from watering suppling nourishing their landes and possessions yea if we see our enemies Oxe or Asse erring he enacted a strict precept to returne them to their Master and if he were hungry Exod. 23. 4. hee commanded vs to feede him Si esnrierit inimicus tuus ciba illum si sitierit da illi aquam bibere prunas enim Proverb 25. 21 congregabis super caput eius Dominus reddet tibi Here hee giveth a singular good reason why this Circumstance of enmitie encreaseth the value of the gift and most effectually mooveth to love for bestowing benefites vpon our enemies we heape burning coales vpon their heads able to consume and drie to dust all the malignitie of malicious enmitie for our Enemies receyving favours where they expected furies and reaping benedictions and giftes where they expected maledictions and hurts cannot but be mollified and well perceive that charitie lodgeth where they supposed malice lurked and in lieu of revenge they cannot but returne love for as benefites at enemies hands were not deserved so being bestowed they deserve to be loved 9. Circumstance If it were granted without suite or request of the Givers owne accord IT is a principle of Statelinesse among great Personages to vse long delayes in granting Suiters their requestes if it be to bestow some gift in delaying they thinke men more depend vpon them and the difficulty of obtayning will make them esteeme it more If in pardoning some offence then by delay of graunting they cause the offenders in the meane time to conceive thereby the foulenesse of their faults and in others the Post haee autem dixit â—ntra se etsi Deum non timeo nec hominem revereor tamen quia molesta est mihi haec Vidua vindicabo illam ne in norissimé veniens sugillet me Luc. ca. 18. Et si ille perseveraverit pulsans dico vobis si non dabit illi sâ—rgens eo quod amicus eius sit â—r pter importitatem tamen eâ—us surget dabit â—â— illi quotquot habet necessarios Luc. 11. rigorous severitie held in pardoning will strike a terror of offending But howsoever it bee long delayes and many suites vilifie the giftes in both for charè emitur quod precibus emitur it is bought dearely which is purchased with long prayers For importunitie of prayers will wring out favours almost perforce because a man to be rid of such molestations and clamorous requests had rather graunt a suite against his will then endure such importune petitions the which our Saviour declareth by the example of the wicked Iudge who although he neither feared God nor respected man yet the poore widdowes importune prayers enforced him to condiscend to her suite And questionlesse it cannot be denyed but that when a person hath gotten his desire after many petitions suites and supplications he esteemeth it more then halfe bought Wherefore those Magistrates and Princes which graunt favours and give offices to persons of desert without suite or supplication are greatly to be commended for certainely those that sue for temporall offices or spirituall dignities by gifts friends or other meanes made by their owne procurement should ever be esteemed more vnfit caeteris paribus then they who live quietly and hunt not after such dangerous places for it seemeth he conceaveth not wel what charge a Superiour taketh vpon him and what good partes and sound vertues such an office requireth which laboureth so extremely to be invested into such a place and dignitie For albeit Qui Episcopatum desiderat bonum opus desiderat yet I will not say but most non bene desiderant for I feare such gapers for preferment ayme rather at the gayne then the payne and love better the fleece then the flocke 10. Circumstance If the Person by giving was endangered or endammaged FAvours benefites gifts are often confounded and yet in deed in rigour of speech they be not all one If a Prince shew a kinde countenance towards any of his Courtiers or graceth him with any kinde gesture in remonstrance of good will every one will esteeme these favours but not account properly eyther benefites or gifts If a man be assaulted by theeves and stand in danger of death if casually a passenger succour him and so save his life well we may say praestitit illi beneficium hee did him a pleasure or benefit but not that he gave him a gift For Donatio whencefrom proceedeth Donum is libera translatio iuris dominij possessionis vsus vel vsusfructus alicuius rei in aliquem Giving is a free translation of the right or title of dominion possession vse or fructification of any thing to any man Sometime it happeneth that the gift bringeth with it not onely the title of some right but also it serveth vs presently to rid vs from some evill as was sayd above in the 6. Circumstance and dayly experience teacheth that before men fall to extreme distresse of povertie discredite imprisonment c. good friendes succour and relieve them with money in such extremities the money is a gift and a benefite because it conferreth some good and delivereth from some evill Otherwhiles it chanceth that the Giver to doe vs good depriveth not onely himselfe of the gift he giveth but thereby he incurreth some great perill danger or evill As befell Achimelech who relieved 1. Reg. 22. David in his passage from Saul for which charitable courtesie he incurred the Kings disgrace and afterwards lost his life And in this Circumstance enter many and various degrees of danger and dammage for the greater perill or grievouser evill incurred by the Qui negligit damnum propter amicum iustus est Proverb 12. gift encrease the goodnesse and valuation of the gift and argue a greater good will and there ought precisely to bee examined and exactly considered for as this case occurreth dayly so it ought to bee weighed marvailous
ever yet overslip oportunitie when Christians were at civill braules among themselves or that he perceived any little advantage ready to further his plots let Rhodes Cypers Buda and the best part of Hungarie witnesse his vigilant malice and malitious intent Whom hateth he more then Christians who hold him for an vsurper who of right should possesse and inherit all he hath Whose religion hath he extinguished in all those worthie kingdomes he now enioyeth but Christianity Whom calleth he dogs but Christians But the Persian as yet holdeth him play as potent as he thirstie of his blood as the Turke of Christians If that were not truly except miraculously God preserved Christianitie we should have seene all Europe over-runne But why may wee not suppose that at last they wyll come to some truce or cessation from warres for a long time as a wearied with so much warring and bloodshed or finally conclude a peace and what then is like to befall vs why rather were it not better now for all Christians to be at peace among themselves and assault and invade him vpon this side while we have the Persian to incounter with him on the other O blindnes O prowd ambition of Christian Princes who seeke rather to spoyle their brethren of their owne with iniury then they will warre against their common Adversary to recover their owne right Put case the Turkes breake over their bankes and make a generall inundation over all Europe what great harme might wee expect what harme God avert vs from prooving the Turkish tyranny what man is secure The greatnes of the evill feared of his lyfe in their Invasion who hath eyther strength wisedome wealth or nobilitie whereby he may seeme eyther to have opposed or hereafter oppose himselfe against them what Matrone what Virgin what Lady shall befree from theyr beastly violence who shal keepe lands or livings vnder the clowches of such ravinous Kytes and devouryng Cormorants whatsoever a man getteth with his sweate and industrie when hee dyeth the great Turkish Tyrant must inherit and what he deemeth or pleaseth shall be allowed the wife and children The Gallies shall then want no Slaves to leade a hellish thraldome when they have vanquished so many as they may vse in all drudgery and slavery at their pleasure the children who are warlike in their infancy perforce shal be taken from their parents sent into a farre country from thē there trained vp in martiall prowes and Turcisme and forget both father mother countrie and kindred and neither yeeld comfort ever to progenitors nor receive any comfort from them Many more such tyrannicall vexations barbarous cruelties I could recount but he that will not be moved with these I hold him neither a wise morall man nor any way touched with one sparke of christian zeale Meanes to move Ire § 7. IRe includeth in it a certaine hatred of enmitie and thereunto super-addeth a desier of revenge the first part hath the same motives as hatred and the desier of revenge may be revived quickned and increased by the exaggeration of the iniury receyved the greatnesse and enormitie whereof we have insinuated in the circumstances of bestowing benefits for as gifts and favours procede from kindnesses and good will so iniuries from hatred and malice and therefore the contraryes of bountifull geving will demonstrate the heynousnes of spitefull iniurying wherefore as we reduced them to foure heads so we will these to wit the giver gift receyver manner of giving the iniurer iniurie iniuried manner of iniurie The Iniurer § 8. THe iniurers basenesse augmenteth the iniurie as a buffer given a Prince by a Prince were not so heynous an iniury as if a base peasant had done it because as the greatnes of the Princes person ought more to be respected of a base man then of an equall Prince so by beating him his contempt is accounted the greater Secondly if the iniure◠be a wise grave and vertuous man the iniury by the persons dignity increaseth for example if a Bishop or a famous Doctor dispraise or iniuriously detract the good name of a Nobleman Gentleman or Cleargyman for commonly every one will esteeme it truer comming from such a mans mouth and it is like to make deeper impression in their minds because such circumspect persons are not accustomed without great cause and vrgent reasons so to traduce any man Thirdly if the iniury proceed from a publike Magistrate or officer of iustice whom it concerneth in equitie to procure and commaund that every man have right the iniury is greater as if the Iudge or Iustice of peace infame any person called before them vniustly the iniury is almost doubled for the innocent suffereth wrong of him who in iustice was bound rather to save his credit then so iniuriously to abuse him 4. If the iniurer were before our most speciall friend for that common grammaticall example that Amantiū irae a moris redintegratio sunt that lovers ire sets love afier and friends dissentions renue revive increase friendship This sentence I say must be seasoned with a graine of salt and first in voluptuous love and mercinarie friendship the rule holdeth for when such lovers live in dissension they want that pleasure they most desired and therefore as one who long time wanteth drinke or meate after bringeth more hunger and thirst and consequently liketh and loveth his meate and drinke better then he did before even so such want of wished delights causeth a more vehement desier and ioyfull possession thereof And yet this also must be vnderstoode when there is hope remayning of future fruition for otherwise love transporteth herselfe into mortall hatred as the spitefull malice of Putifers vnchast wife witnesseth in persecuting vntill death the chaste and innocent Ioseph In faithfull love among vertuous friends small trifling iniuries are oftentimes occasion of more fervent and vigilant love as a little 〈◊〉 in a beautifull face causeth the beautie better appeare so frivolous wrangles and friendly frownes cause the amiable vnion of friendship But in great offences and premeditated iniuries which admit no tergiversation nor amicable interpretation such of all others are most bitter and irreconcileable and therefore Aristotle well noted that discords Aristot 7. de Rep. ca. 7. among brethren friends were most vehement for who would not be moved with iust indignation there to finde hatred where he most affectually loved there to receive iniuries where he expected favours there finally to reape harmes where he iudged the offender in duty obliged to do good 5. If he have received any benefits at our hands and in lieu of reward recognition and gratitude repaye vs with iniuries ingratitude and for this circumstance we reade that God in the old Testament expostulating the dayly iniuries the stiff-neckt Iewes offered him he vsually reprehended their ingratitude with commemorating the continuall benefits he had bestowed vpon them as though such favours deserved better service 6. If the iniurer
direct not my tongue manage not my wit move not my will without thy continual effectual and principal influence neither my heart can breathe my stomack disgest my pulses move my liver make concoction or any part of my body suck the vitall nourishment which restoreth lost forces and keepeth my life in continuance And therefore I may well say that thou art as necessary to preserve my being as in first imparting of it and as requisite to any thing I can do as my very soule substance and faculties which are principles of doing And therefore with what love should I incessantly affect thee who have such dependance vpon thee There be some fishes which presently dye if once they be taken out of the water no doubt but much more speedily should both my body and soule perish and be brought to nothing thing if they were not environed on every side above below within and without with the omnipotent vertue of thine immensive Maiesty The 13. Motive to Love which is the pardoning of Iniuries ALthough every vertue rendreth a man amiable yet some there be so immediately grounded vpon the base of love as liberality and magnificencie vpon goodnes and amity that they ravish wholy leade mens affections towards them for that by them love bountie powre out themselves by communication of what they have to others Contrarywise some other vertues so fortifie and establish a man in goodnes that they arme him invincibly and make him most potent either by mildnes not to perceive any Iniuries or so corroborate him with patience that he cannot or will not revenge them When Mary had murmured against Moses and for the foulenesse of her fault God who was most zealous of his servants estimation had stricken her with a loathsome leaprie Moses as the scripture reporteth Num. 12. being the mildest man vpon earth could not suffer this iust punishment to be inflicted vpon her but presently demaunded of God that he would cure her Whereas it seemeth that he neither perceived the Iniury nor could indure the Revenge And in very deede it cannot but proceede from a noble magnanimious minde to contemne all base iniuries offered and to disdaine to repay condignely their deserts for whomsoever I iniure I impayre either his estimation or his riches or his body or his soule he then that can tollerate such harmes sheweth himselfe superior to all that fortune or nature can affoord Alexander the great went to visite Dioâ—enes the cynicall Philosopher who would not vouchsafe to visit him and demanded of him if he had need of any thing Yes marrie quoth Diogenes who satte in his philosophicall barrell that thou stand from before mee and hinder not the Sunne from comming to me Alexander was exceedingly delighted with this answere and so wondered at the maiestie of this Philosophers minde that after his departure perceiving his Nobles and Minions to mocke and ieast at such a satyricall and exoticall answere vnto their Emperour Well well quoth Alexander you may say what you will but I assure you if I were not Alexander I would wish to be Diogenes For hee desired in his heart to surmount all men and esteeme nothing and here he found Diogenes make none account of him whom hee deemed all the world feared and trembled to heare of But yet Alexander prooved not Diogenes one step further for if he had reviled him if he had whipped him divers other wayes iniuried him then he might have sayd in deede he was arrived at the haven of happinesse if he had tollerated them with patience and neither by deed word nor thought meditated or intended revenge for it is not so hard for a man to contemne that he hath not as to despise all he hath and patiently to suffer himselfe to be dispoyled of all he hath and besides in body to be afslicted as Iob or to be blinded as Tobie or cast in prison as Ioseph If Alexander so prized Diogenes vayne contempt proceeding from a popular bravado rooted in a private pride how would he have esteemed Saint Peter and the rest of the Apostles who left all and followed Christs innocencye tollerating with invincible patience a sea of afflictions crosses and iniuries But thou O blessed Saviour who ecclipsed thy Maiesty with our mortall ignominies and forsooke the vse of no Macedonian Empire but of the vniversall world to whom the vse as well as the dominion belonged for in the hemme of thy garmeÌ„t we finde writteÌ„ Apoc. 19. Rex Regum and Dominus Dominantium the King of Kings and Lord of Lords that is one of the basest graces and priviledges graunted to thine humanitie wherewith thy Divinitie as with a scarlet roabe was vayled was the proprietie and dominion over the world yet for all this ample inheritance over Iewe and Gentile thou hadst not so much house to cover thy head as Foxes which hold their holes and Birds that in fee-simple keepe their neasts What iniuries O sweet Iesu have sinfull soules exhaled breathed nay darted out against thy sacred humanitie frustrating it for as much as in them layd of all those noble effects which thou deserved for vs by thy most bitter death and passion and yet thou art so armed with humble mildnesse and compassion of heart that thou by internall favours and externall benefits cherishes them as though thou wert nothing offended with them but rather with opportune kindnesse seemes to contend with their importune malice with invincible patience exspecting their repentance What wrongs do wee offer every moment thy soveraigne Divinitie by transgressing thy commaundements and thereby iniurying all the attributes of thy Divine Maiesty And yet no sooner the prodigall childe sayeth peccavi O Father I have offended but thou falls vpon him with kisses and customarie favours forgetting his former follies no sooner the sinfull Magdalen batheth thy feete with mournefull teares but thou bathes her breast with pardoning ioyes Ah my God of all goodnes and mercy what shall I preferre in thee the benefits I have received from thy hands or the not present revenging of iniuries thou hast received from my hart for in them thou communicated thy goodnes conformably vnto thy will here thou sustayned dishonour against thy will that tended to glorifie thee and perfit vs this impugneth thee and destroyeth vs iniuries were violent benefits connaturall iniuries issued from corruption and aymed at destruction benefits proceeded from mercie and aymed at the reliefe of miserie iniuries deserved infamie and benefits recognition glory wherein then didst thou shew more love bounty in conferring benefits or pardoning iniuries Questionles in pardoning iniuries for temporall favours and spirituall graces all except Christs incarnation his merits and death argue but a limited greatnes not infinit because a gift amongst men is thought to proceed from a proportionable love vnto the gift as for example if a king give a 1000. pound we valew his love to the person who receiveth such a benefit in the degree of the
quantity of the gift and the more he giveth we iudge the better he loveth and the more the greatnes wealth of the Prince is the greater gift will ever seeme lesser But in iniuries contrariwise the greatnes of the person offended mightily augmenteth the excesse of the offence and therefore in sinne the person of God beeing of infinite Maiesty the iniurie and offence almost is infinitely aggravated for if a base peasant beate a Gentleman the iniurie is greater then if he beat his fellow peasant if he beat a Knight the offence encreased if a Baron more excessive if an Earle it ascended if a Duke more enormious if the Kings sonne more trecherous if the King himselfe more horrible if the Emperor more execrable so that the like offence done to different persons in dignitie according to their higher degree and preeminence is iudged more grievous and iniurious The which if we extend to God it wanteth all proportion and measure For as his Maiestie surpasseth all in greatnesse and dignitie so the iniuries offered him are matchlesse and incomparable with any kind of iniquitie The 14. Motive to Love which is Hatred IT is admirable how gealing frostes cause springs and welles which in Sommer be exceeding cold in the depth of Winter to smoake with heate for the vehemencie of the frost and coldnesse so glueth and environeth the earth that the hot vapours which are engendred within it partly retyring from cold repercussions partly stopped from passages the pores of the ground being shut vnite themselves againe with the water and so cause warmenesse We see by experience that raging Mastives who if they were loosed one at another they would fight till death whereas in presence of the Bull or Beare they ioyne in friendship and both eyther by sensuall consent or naturall instinct vnite themselves in one to assault their common adversary The like wee finde among politike Potentates and Princes who easily ioyne in league and amitie with them who are in dissention or warres with their professed enemyes And holy Writte recounteth a case not much different from this of Herod and Pilate who bare no great good will to our Saviour and therefore of foes they fell into friendship Wherefore in all vproares and commotions riots and rebellions all Nations can testifie that hatred of subiects against superiors vniteth them in one and causeth revolt against the State as we reade of David to whom when he fled from the face of Saul resorted all they who were amuro animo crossed or afflicted and he was their 1. Reg. 22. Captayne The reason of this may easily be rendred for first resemblance as I sayd above causeth love now all they which hate our enemyes resemble vs in that passion and consequently are apt obiects to be beloved Againe profit and commoditie cause love in this case the vnion of haters against their common enemie is a re-inforcement of their strength and an enabling of them more easily to subdue their adversaries Finally as every man iudgeth his owne cause good and his enemyes bad so he is easily induced to thinke the case alike of all them who are at like debate with his adversary and therefore thinke as innocents they ought to be desended and protected How shall thou and I ioyne â—n hatred O God of concord I may say against sinne we may linke ourselves in vnion but alas sinne is a certaine nothing and I love it too well and therefore hardly can herein find occasion to love thee Yet in truth if a man be resolute against sinne there is no mortall enemy in the world who should more detest and abhor his enemy then he should sinne for nothing God ever hated or can hate but sinne the causes and effects thereof For nothing can dishonor God but sinne nor nothing really damnifie man but sinne The The Devill mortally hateth O most mercifull bountifull and amiable God thy sacred Maiesty and also all mankind but why hateth he thee because thou hates his arrogant pride envie and malice and therefore with condigne punishments torments him But what can his hatefull poysonfull hart exhale out against thee either to afflict thee with paine molest thee with sorrow abate thy blessednes or diminish any way thy glory He can as much prevaile against thy might or as much impaire thy greatnes as an Emets blast the mountaines of Hircan or Caucasus and for that in effect he can do nothing yet in the excessive malice of his affect he will do all he can wherefore knowing that man is bound both by nature grace gratitude vassaladge and many other titles to love honour and blesse thee and that by obediently Gen. 3. 1. 1. Paral. 21. 1. Iob. 1. 2. Zach. 3. 1. Math. 4. 3 9. Luc. 8. 12. Act. 5. 3. 2. Cor. 4. 4. Ephes 6. 11. 1. Thess 2 18. 1. Pet. 5. 8. Apoc. 2. 10. serving thee with humility and charity he shall attayne vnto that happy felicitie whereof he and his complices for their demerites are for ever deprived therefore as well to rob thee of thy due honour and service as also to hinder him from the atchievement of his eternall happinesse with all mayne and might lyke a roaring Lion raging with yre and famished with hunger of mans perdition he rangeth abroad seeking whom he may devoure how he can possibly impeach thy glory or mans salvation and therefore from the beginning of the world vntill this day and to the worlds end will ever continue the enmitie betwixt the seede of the woman and the seducing serpent Ah my God! I know full well that all the Devils in hell combined in one howsoever they spit their spight nay belch out their infernall gall against thee yet all their forces and substances natures and what else they have if thou wouldst but say the word in a moment would be consumed to nothing But thine intent is that we should fight with him who with so many advantages impugneth vs yet by the assistance of thy grace with honour and reputation we should resist expunge and triumph victoriously over him for that victory is more glorious and that glory more illustrious where adversaryes are strongest and our forces 2. Cor. 12. 7. feeblest Nam virtus in infirmitate perficitur and Iobs vertue and thy grace were much more conspicuous in his botches and biles in his dunghill and ashes in the Iob. 1. slouds of his losses and inundation of his crosses then when thou blessedst him with seaven thousand Sheepe three thousand Camels a multitude of Oxen and Asses when thou bestowedst vpon him an ample family and a happy issue of Sonnes and Daughters when thou garded protected and with thy fatherly providence compassed himselfe family lands and livings on every side But vnlesse I vnite my forces with thy grace or rather thou with thy favorable assistance ioyne with me alas I am as vnable to encounter such a potent adversary as an Emet a Lion a Pigmey a Giant who
circumspectly 4. Circumstances more VNto the former Circumstances we may for better distinction fuller comprehension of the matter adde 4. more The first is Vehemency of affection which appertaineth to the maner of giving may be reduced to the 7. Circumstance of Alacritie yet in very deed these two differ for divers times wee give things speedily and quickly because wee esteeme them not much or for some interest or other respect albeit with no great affection yet the way to wade into mens heartes and discover whether they bestow their benefites vpon vs with such intire and full affections or no may bee these First alacritie in giving is a good signe 2. If in the giving we perceive the giver much presseth himselfe 3. If the gift be great in it selfe 4. If some danger be imminent vnto the giver for such a gift 5. If the giver be our intire friend 6. If our capitall enemie for therein we may thinke he by a vehement charitable good will overcommeth himselfe The second is if the gift be common to many as if a Prince bring a Conduit of most excellent water into the Centre of a Cittie If a Noble man erect a great Hospitall for the poore blind lame and impotent If a devout Cittizen give all he hath to builde a Church Bridge or such like charitable workes these benefites as they are extended to many so they are more worthie in this respect then such as are communicated to few The third is if in giving gifts among a multitude of equall desert one be singled from the rest vpon whom it is bestowed for in such a case affection signiorizeth and love maketh election because when in the receyvers there is none or small difference in merite then the determination resteth vpon the givers good will which then may best be declared when among many specially one is severed The last is lacke of interest for such gifts as are vnspotted with any blemish of private profitte warrant vs of a sincere affection but how may we know when givers ayme rather at vtilitie then amitie first if wee be well acquainted with their prowling shifting crafty vndermining nature we may assure our selves that that flame is the effect of sea-coales which carrieth ever more smoake of selfe-love then fire of refined good will 2. If apertly by some circumstance of speech or request he maketh we see evidently some commoditie conioyned as for example in all suiters presentes a man of a bad scent may easily feele a smell of profit which perfumeth those gifts 3. If a mean man bestow a great gift vpon one in authoritie which hath no neede of it such a token for most part telleth his masters errand to wit that such a present must prepare the way for some future favour and this rule we are to thinke holdeth so much the surer when the giver is in some want and necessitie 4. If the customary vse of such giftes require some interest as commonly poore mens New-yeere giftes require better recompensations then they bring Certaine Corollaries deducted out of the precedent Discourse of the Motives to Love THe first Corollarie concerneth the love of God the which in giving vs the second Person in Trinitie to be our Saviour and Redeemer hath almost observed all these Circumstances of giftes in a most emminent degree as if I would enlarge this Chapter I could make most manifest but every discreet learned Divine without much labour by appropriating onely these generall considerations to those speciall meditations may performe it by himselfe The second Corollarie touching the Motives of Love which are in number seventeene for memories sake we may reduce to 3. heads For love is an operation of the Wil the Wil affecteth nothing but canded with Goodnesse Goodnesse generally is divided into three kindes Honestie Vtilitie Delightfulnesse but in regard that things profitable are esteemed good or badde honest or vnhonest in respect of the end whereat they ayme for they be alwayes meanes and levell at some ende therefore I thought good to obliterate that second member and in lieu thereof insert conveniency or agreeablenesse to Nature for such things we love for themselves and as it were in them stay our affections without relation to any other particular proiect Goodnes the obiect of our will is the perfection or appetibilitie of every thing reall or apparant and is divided into 1. Honest which is the obiect of vertue and consisteth in conformitie to Reason comprehending these motives to Love 2 Excellencie in Prudence Learning Fortitude Magnanimitie Temperance Iustice c. 3 Bountifulnesse 4 Condonation of iniuries 5 Toleration of wrongs 6 Riddance from evill 7 The manner of giving gifts 8. Convenient to nature that is agreeable to nature for the conservation therof eyther in being perfection or preservation of the kinde and includeth these motives to Love 9 Parentage 10 Beneficence 11 Necessitie 12 A speciall kinde of hatred causing vnion 13. Delightful that is a certaine kinde of goodnes polished with pleasure or wherin pleasure specially appeareth and containeth these motives to Love 14 Beautie 15 Profit of Soule Body Fortune 16 Resemblance in Nature Affection Iudgement Exercise 17 Love of Benevolence cōcupiscēce I am not ignorant that the immensity of mans will may chop and change these motives of love in diverse manners for if we releeve often poore mens miseries for vaine-glory we pervert the vertue of mercy if some fast for hypocrisie they abuse the virtue of temperance if some pray with pride and contempt as the arrogant Pharisee they stayne the vertue of religion and questionles any wicked man may love him that easily condoneth iniuries not for honesty and vertue but thereby to prevayle more against him and crow more insolently over him to coosin him the more boldely and deceyve him without punishment Likewise though beuty be placed among the obiects of Delight yet it may be affected for honesty and so I say of almost all the rest But heere I consider the first aspect and connaturall shew that all these obiects carry with them and how they first enter into a mans affection and are apt to moove and in this sense I doubt not but theyr seates are right and in consideration thereof I have reduced them to these heades The third Corollary It may easily be perceyved in every one of these motives how much more is insinuated then is sette downe and a good Scholler with a flight meditation may by discourse apply these generalities to particular matters for the motive of pleasure or profite may be minced into many partes and in every one a number of particular reasons found out apt to induce the perswasion of the same passion and so I say of the rest Much more I could have added to every one but then the Treatise woulde have growne too great wherefore I iudged it sufficient to touch the tops of generall perswasions to stirre vp love intending therby by to represent occasions to wise men of
discourse for a slender insinuation will content a ripe apprehension and affoorde matter enough to a sound iudgement It might have passed a great way further and have explicated the supreame perfections in God all which were able to moove a mans heart much more then these we have delivered because as they infinitly surpasse all here we feele see imagine or vnderstand even so they would aboundantly stirre vp our affections to admire love and adore him yet also them I thought good to omitte as not so proper to our present intent neverthelesse I cannot ore-slip some rude delineaments therof therby opening the way to pregnant wits of pregnant matter The fourth Corollary appertayneth vnto the circumstances of imparting giftes or bestowing benefites wherein it is to be noted for memorie sake that we may consider foure things in the giving of a gift all necessary and all belonging to our purpose as in the subscribed Table shall plainely appeare In bestowing a gift we may consider the Giver and his 1 Greatnesse 2 Strangenesse 3 Friendship 4 Enmirie 5 His danger and dammage Gift 6 If exceeding great in it selfe 7 If marvellous deare to the Giver 8 If common to many Receiver 9 If it tend to his great good or riddance from some great evill 10 If in giving he be singled from the rest Manner of giving 11 If with alacritie 12 If without sute or request 13 If with vehement affection 14 If without interest The fift Corollarie respecteth the practise of the aforesayd Motives the which may be vsed after this manner First I suppose a man that intendeth to move passions ought to have tyme and space to prepare himselfe for cursorie perswasions for extemporall inventions seldome make any deepe impressions because as in such cases the inducements are not well examined nor the manner of delivery premeditated so the poynt in question cannot be so substantially grounded and forciblely perswaded as if Arte in manner and matter had co-operated with Nature Secondly presupposed then a man have leysure to enrich his discourse after one hath perused and well vnderstood the precedent Motives he should glaunce over these Tables and either in his owne meditation or in perusing some short treatise of his matter of Love to be perswaded reduce what he readeth to these heads set downe As for example if he exhort Subiects to love their Countrie Students to love learning Souldiours to love Martiall Discipline Men to love theyr Wives Children to love theyr Parents Women to love Modestie in all these and such lyke a little labour conioyned with this help will minister abundance of matter to stuffe an Oration or Panegericall perswasion Meanes or Motives to moove Hatred Detestation Feare and Ire THe Philosophers vniversally define that Contrariorum est eadem disciplina Contraries are taught in like manner and contrariorum contraria est ratio contraries have contrary reasons so to our purpose with great facilitie we may now declare what Motives stirre vp Hatred by assuming the contraries to Love for example if Love it selfe be a Motive to Love then Hatred contrariwise is a Motive to Hatred If resemblance in nature affection iudgement and exercise cause vnion and love certainely dissimilitude in nature difference in iudgement disparity in affections diversity or opposition in exercise cannot but breed dissention and hatred Wherefore hee that perfitly vnderstandeth the former Treatise of the Motives to Love and of himselfe can siâ—t out their contraries hath a sufficient Panoplie and Treasorie of Reasons to stirre vp Hatred Furthermore for better intelligence it is to be considered that Divines and morall Philosophers distinguish two sorts of Hatred the one they call Odium abominationis Hatred of abomination the other Odium inimicitiae that is Hatred of enmitie For as in Love we affect the Person and wish him well so in Hatred of enmitiâ— we detest the Person and wish him evill as if I love my friend I wish him health wealth and prosperitie If the Iudge hate the theese hee wisheth him the gallowes But in this wee differ that I love my friend and health also as good for my friend so that my love is complete and intire but the Iudge abhorreth the theefe and loveth the gallowes as a due punishment and deserved evil for the theefe Contrariwise as in hatred of enmitie the person stayned with vice mooveth me to detest him and wish him evill so in hatred of abomination for the love I beare any person I hate all evils which may befall him for example a man loveth his child and therefore abhorreth death as evil of the child a iust man loveth God and therefore detesteth sinne as an iniurie done to God a man loveth his owne health and therefore hateth diseases or what else may crosse his health So that here we have three things hatred of evill in respect of the person we love love of evill in respect of the person wee hate hatred and love combined in one respect of perfite enmitie and complete hatred Besides as love levelleth at goodnesse without desiring or hoping for it and onely taketh a good liking and complacence therein so desire passeth further and wisheth the enioying thereof albeit such a wish medleth not with hope of obtayning it for many wish Mines of golde States and Kingdomes which they never exspect nor hope to possesse Hope addeth expectation for perceyving some probable possibility of purchace she standeth wayting how to come by it For example Cardinall Wolsey in his yonger yeeres perhaps loved and desired the degree of a Cardinall but yet being so farre from it he had small reason to expect it but after he was entertained of the King and imployed in affaires for the State then he got ground for expectation and so fell into the passion of Hope On the other side hatred first detesteth the evill in it selfe either of enmitie or abomination as wicked men death dishonor c. without relation to vs or our friends Detestation fuga or flight abhorreth them as hurtfull to vs or our friends but as yet they beeing afarre off and not very likely to befall entereth not into the passion of Feare the which then stirreth when danger approcheth Ire proceedeth from some iniurie offered and therefore hateth the inflictor and by all meanes possible seeketh revenge Wherefore Ire Feare Flight including every one of them a certayne sort or spice of Hatred what generally can be said of it will serve for all them in particular howbeit some speciall considerations we will set downe in speciall for their peculiar Motion Particular Motives to Hatred of Enmitie ALthough as I sayd above the Motives to Love contraried be good meanes to perswade Hatred yet for that as Philosophers say Bonum ex integra causa consistit malum ex quolibet defectu Goodnesse cannot consist without the integrity of all partes evill may and ordinarily doth happen vpon every defect that a man bee in health it is necessary every humour hold his iust temper and
mother nor childe who offend and transgresse the Lawes In magnificence to dispend great treasures readily for the honour of God and generall good of the realme In mercy easily to pardon iniuries against our owne persons As I say in every vertue there are found these degrees and eminent perfections so in vices and offences there appeare varieties of excesses in the same sinne as in theft he that robbeth a rich man and taketh fourty shillings from him can not be compared to him that stealeth a kowe from a poore man wherewyth hee sustayned his wife and whole family wherefore the enormity of the sinne ought greatly to bee weyghed Agayne in vice some so farre exceede as they passe the common course of vitious persons and arrive at a certayne ferall or savage Savagenesse or feralâ—tie brutishnesse delighting in nothing but wickednesse as beastly pleasures violent extortions cruel butcheries and such like barbarous beastlinesse whereby they make shew to have lost all reason and humanity and onely follow the fury of every inordinate Passion Moreover it is to be considered that as every vice hath her intension or vehemency in malice and wickednesse so she hath an extension and various kinde of deformities for example theft hath vsury coosonage pilferings burglaries robberies murther hath woundings lamings man-slaughters wilfull-murthers so in intemperance gluttony c. In our present case these will mightily aggravate the persons wickednesse if we can proove him in sundry vices to have committed various excesses and in every vice not to have wanted variety Yet all the enormities a vitious wretch committeth in the progresse of his life may bee reduced to these iij. heads Irreligion towards God Iniustice towards men beastlinesse in himselfe First If towards God he hath beene irreligious an Atheist an heretike one that vpon every little hope of preferment or gayne would change and alter his Religion to this purpose I cannot here omitte an excellent History penned by Eusebius and Zozomenus of Constantius the father of Constantine the great who at what Euseb in lib. 1. vitae Constant. Sozomen lib. 1. cap. 6. time the inferior Magistrates in every Province by the decrees of the Emperours most severely persecuted Christians and with sundry sorts of exquisite torments bereaved them of their lives Constantius to trye his Courtiers constancie in Christian Religion put it freely in their election eyther to sacrifice vnto the Idols and remayne with him and keepe their former places and honours or if they would not to leave his company and depart from him presently they divided themselves into two parts some offered to sacrifice others refused by this the Emperour perceived his servants mindes and thereupon discovered the plot he had cast wherefore reprooving the former commending the latter expostulating with them their feare and timiditie highly exalting these for their zeale and sinceritie and finally iudging them vnworthie of the Emperours service as traytours to God expelled them from his Pallace for how quoth he will these be trustie to their Prince who are trecherous and perfidious to their God the others he appointed to be his guard to wayte vpon his body and to be keepers of his Kingdome averring that hee doubted not of their fidelity to him who had beene so faithfull and constant in professing and protesting their beleefe and religion Secondly If he conspired against the Prince or State molested the Magistrate iniuried the Innocent committed Murder Rapine Theft c. If he be of a bloody nature delighting in quarrels and brawls or in fine hath perpetrated any notorious offence whereby the Common-weale or present auditors are damnified either in reputation or any other way Thirdly If he be convinced by good reasons guilty in any one vice that is to be amplified after the best manner specially if there appeare in it any notable circumstance as oppression of Widowes Orphanes Women poore needy men honest devout or ecclesiasticall persons Fourthly If he hath iterated often the same sinne so that it is rooted in him and become connaturall and consequently we may despayre any emendation then the obstinacie of his perversity deserveth greater reprehension and detestation Fiftly If hee hath committed various offences the conglobation and annumeration of them one aptly falling in the necke of another cannot but stirre vp exceedingly the Auditors to abhorre him for this extensive variety representeth the person almost wholy covered with vice and iniquitie in whose heart as in a most filthy puddle lie stincking all sorts of filthy offences Sixtly If in himselfe he be addicted to lying swearing periuring cursing lust gluttony drunkennesse pride ambition envie detraction rayling reviling gaming c. Egresse § 3. ABout his Egresse the causes and manner of his death are to be considered as if he were culpably the cause or occasion of his owne death if his death were violent or any way extraordinary whereby it may be gathered that God extraordinarily rid the world of such a reprobate if in his sicknesse he repented not but rather despayred or presumed if he dyed like a Candle which leaveth the snuffe stinking after it that is all men that knew him reioyced that hee was gone spoke ill of him lamented of iniuries done them by him if he left children of ill behaviour after him These and many more such like considerations will sufficientâ—â— serve to sift out the rootes and groundes whereupon amplificative perswasions must be built Hatred of a communitie § 4. IN exciting Hatred of a Communitie Kingdome Province or any Society First wee may weigh their naturall dispositions and badde inclinations and specially those which most offend our present Auditors First As if they be our ancient enemies if by nature bloody crafty prowde insolent in governement impatient of Superiors or equalles if cosiners extortioners invaders vniustly of others dominions ayders or abetters of rebelles or our adversaries Secondly If their religion be Paganisme Iudaisme Heresie or Turcisme and in particular some of their principall and most palpable errors should be touched and if wee could discover any as for most part all abound poynt or poynts they maintayne against the law and principles of Nature then such a Position well declared and the absurdities evidently inferred cannot but worke great effects Thirdly If in their temporall Lawes they have enacted any tending to tyranny and oppression if to further vice and hinder vertue Fourthly If they hold pretend or endevour to bereave our State of any part of preeminence dignitie signiorie province or countrie thereunto belonging if they have abused or iniuried our State Prince or Subiectes any way in person goods or fame c. And in fine the number of spitefull iniuries offered cannot but stirrâ—â—p the spirit of spite against them Hatred of Abomination § 5. HAtred of Abomination as was sayd above consisteth in a detestation of evill for the love we beare the Person as Iacob so dolefully lamented Ioseph whom he supposed dead for the tender love hee bare his person And
how bitter is the memorie of death to that man which hath peace and great felicitie in his substance and that loveth extremely this transitory life To move this Hatred two things specially are diligently to be observed first the Person beloved and all those reasons which may stir vp his love then the hurt of the evill and all the harmes it bringeth with it for example we ought for the love of our owne soules and the soules of our neighbours detest and abhorre sinne and the offence of God now all those inducements which moove vs to love our soules strike in our hearts a horrour of sinne which is the death and destruction of soules And all those reasons which shew the deformity of sin stirre vp a detestation thereof The generall Motives alledged above applied to this particular will suffice to perswade vs to love our Soules the nature harmes consequent vnto sinne and all other evils we would induce our auditors to detest may be collected out of the common places of Invention reduced above to Ansit quid sit quale sit propter quid sit Meanes to move flight and feare § 6. WE said that flight or detestation was opposite to desier and that desier was the wishing of a thing abstracted from hope or expectation thereof as every beggar would be a King if he might choose albeit he never had nor is like to have any hope of the aspiring thereunto Flight is a detestation of some evill though not imminent nor exspected yet such an evill as we abhorre it and detest it and possibly may befall vs as a king to fall to poverty beggery or servitude he abhorreth yet because he living in such prosperity conceiveth no danger nor perill therefore he standeth in no feare These two passions of desier and detestation are stirred vp with the same motives that love and hatred of abomination for as all the reasons apportable to render the thing amiable the same make it desiderable so all the inducements which perswade the obiect of hatred to be abominable all the same cause it seeme detestable As for example I have a vertuous friend whom I love intierly he converseth with Atheists the more I love him the more I hate Atheisme as evill to him and therefore I abhorre it should any way befall him I am moved to abominate it as an extreme evill for what can be more sottish then to deny a God whom all creatures confesse and say ipse fecit nos non ipsae nos he made vs and not we our selves what can be more beastly then not to acknowledge him nor his benefits who every moment powreth vpon vs sundry favours What horrible disorders should we see in the world if there were not supposed a God that governeth and knoweth all and at last with the ballance of his inflexible iustice will examine iudge and reward all No doubt but if Atheisme once enter into the hearts of men vertue will be despised and vice esteemed might will rule right and the rich oppresse the poore and epicurisme wil take full possession edamus bibamus cras moriemur let vs gull our selves with eating quaffing for after this life no other remaineth and therefore little it importeth vs to live like beasts and dye like dogs all these and many more such like arguments demonstrate the abomination of Atheisme and also perswade evidently the detestation of the same so that by applying the harmes or dammages of the evill considered in generall and absolutely in it selfe to my selfe or my friend whom I love we may easily force flight and detestation Feare is a flight of a probable evill imminent wherefore two things must be proved amplified to enforce feare first that the evill is great secondly that it is very likely to happen the excesse of the evill may be gathered out of the precedent discourses the likelyhood probability or certainty we draw from sundry circumstances as from our adversaries malice hatred against vs their craft deceit their former maner of proceeding wherunto we may annexe the impossibility or extreme difficulties to avoid it as their might and our weakenes their experience and our rawnesse so that where there is obstinate implacable hatred against vs knowledge and foresight how to overcome vs power and meanes to put in execution potent malice and hatred what wicked effect will not then follow The vicinitie also of the evill moveth much for dangers afarre off we little esteeme as subiect to sundry casualities and encounters but when they are neere and at the doore then it is time to be stirring If an Oratour would by the passion of feare move the Italians Almanes and Spanyards to ioyne in league and waâ—re vpon the Turke he might vrge them in this manner The Romanes in passed ages who with most carefull eye did foresee prevent the dangers of their Empire thought not themselves secure in Italy except the Carthaginians were vanquished but how much more neere are the Turkish Cities to Spaine Germany and Italy then Carthage was to Rome What a swift Navie of Gailies hath Danger imminent he alwayes prepared by Sea and therefore in one night may enter either the coasts of Italy or Spayne What an infinite Army as well of horsemen as footemen hath he alwayes in a readinesse to invade offend and ruine whom he wyll almost at vnawares at least them that border vpon him ere they can be halfe prepared Of what force is this tyrant The Romanes still lived in feare of the Carthaginians though divers times overcome by them and have not we much more reason to feare the Turkish puissance What fortresses hath he woon from Christians what Cities sackt what Provinces The Turks forces vanquished what Kingdomes subdued what Empires spoyled enioyed possessed Who ruleth now Africk The Turke either all or most Who signorizeth over Asia The Turke Who doth domineere over the greatest part of Europe The Turke his treasures are infinite his victuals abundant his people innumerable and so subiect and obedient that they repute it a favour to be bereaved of their lives at their Emperours pleasure Are all Princes Christian able to leavie and maintaine an army of 300000. fighting men Solyman brought so many before Vienna in Austria what wil such a world of combatents do nay what will they not do Cover the fields like Locusts in expugnation of Cities reare vp mountaines of earth in a moment fill vp ditches with dead corps of their owne men to scale the walles with the very sight of such an invincible multitude strike terrour and amazement in the hearts of all them that shall see them or heare of them His malice is The Turks hatred against Christians no lesse then his might what pretendeth he in Constantinople forsooth to be Emperour over all Europe and successor to Constantine the great this he claymeth as right this he meaneth to win by might this he resolveth to inioy at length Did he