of the Intellectuall raiseth her from this terrene life to the eternall by the flame of love refined into an Angell The Second PART Sect. I. THE apprehensive faculties of the Soul are employ'd about truth and falshood assenting to one dissenting from the other The first is affirmation the second negation The desiderative converse in good and ill inclining to this declining to that The first is Love the second Hate Love is distinguish'd by its objects if of riches termed covetousnesse of honour ambition of heavenly things piety of equalls friendship these we exclude and admit no other signification but the desire to possesse what in it selfe or at least in our esteem is fair of a different nature from the love of God to his Creatures who comprehending all cannot desire or want the beauty and perfections of another and from that of friends which must be reciprocall We therefore with Plato define it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * The desire of beauty Desire is an inclination to reall or apparent good As there are divers kinds of good so of desire Love is a species of desire Beauty of good Desire is Naturall or Knowing All creatures have a particular perfection by participation of the divine goodnesse This is their end including that degree of felicity whereof they are capable to which center they tend This desire we call Naturall a great testimony of Divine Providence by which they are unwittingly as an Arrow by the Archer directed to their mark With this all Creatures desire God as being the Originall good imprinted and participated in every particular This is in every Nature as more or lesse capable addressed to ends more or lesse noble yet is the ultimate end of all the same to enjoy God as far as they may Thus as the Psalmist Every thing worships and praiseth God like suppliants turning and offering themselves up to him saith Theodoret. Sect. II. THe other Species of Desire is employed only about things known given by Nature that to every apprehensive faculty there might be a desiderative to embrace what it judgeth good to refuse what it esteemeth evill in its own nature enclin'd to good None ever desires to be miserable but the apprehensive Vertue many times mistaking Evill for Good it oft falls out that the desiderative in its selfe blind desires evill This in some sence may be said voluntary for none can force it in another sence not voluntary deceived by the judgment of its Companion This is Plato's meaning when he saith No man sins willingly Sect. III. IT is the Property of every desiderative Vertue that He who desires possesseth in part the thing he desires in part not for if he were wholly deprived of its Possession he would never desire it this is verified two waies First nothing is desired unlesse it be known and to know a thing is in some part to possesse it So Aristotle The Soul is all because it knowes all And in the Psalmist God saith All things are mine I know them Secondly there is alwaies some convenience and resemblance betwixt the desirer and desired Every thing delights and preserves it selfe by that which by naturall affinity is most conformable to it by its contrary is grieved and consum'd Love is not betwixt things unlike Repugnance of two opposite natures is naturall hate Hate is a repugnance with knowledge Hence it followeth that the nature of the desired is in some manner in the desirer otherwise there would be no similitude betwixt them yet imperfectly else it were vain for it to seek what it entirely possesseth Sect. IV. AS desire generally followes knowledge so severall knowing are annexed to severall desiring Powers We distinguish the knowing into three degrees Sence Reason Intellect attended by three desiderative Vertues Appetite Election Will Appetite is in Bruits Election in Men Will in Angels The sense knowes only corporeall things the Appetite only desires such the Angelick Intellect is wholly intent on Contemplation of spirituall Conceptions not inclining to Materiall Things but when divested of matter and spiritualiz'd their Will is only fed with intemporall spirituall Good Rationall Nature is the Mean betwixt these Extreams sometimes descending to Sense sometimes elevated to Intellect by its own Election complying with the desires of which she pleaseth Thus it appears that corporeall Objects are desired either by Sensuall Appetite or Election of Reason inclining to Sense Incorporeall by Angelick Will or the Election of Reason elevated to Intellectuall Height Sect. V. BEauty in generall is a Harmony resulting from severall things proportionably concurring to constitute a third In respect of which temperament and mixture of various Natures agreeing in the composition of one every Creature is Fair and in this sence no simple being is Beautifull not God himselfe this Beauty begins after him arising from contrariety without which is no composition it being the union of contraries a friendly enmity a disagreeing concord whence Empedocles makes discord and concord the principles of all things by the first understanding the varietie of the Natures compounding by the second their Union adding that in God only there is no Discord He not being the Union of severall Natures but a pure uncompounded Unity In these compositions the Union necessarily predominates over the contrariety otherwise the Fabrick would be dissolved Thus in the fictions of Poets Venus loves Mars this Beauty cannot subsist without contrariety she curbs and moderates him this temperament allaies the strife betwixt these contraries And in Astrologie Venus is plac'd next Mars to check his destructive influence as Iupiter next Saturn to abate his malignancy If Mars were alwaies subject to Venus the contrariety of principles to their due temper nothing would ever be dissolved Sect. VI. THis is Beauty in the largest sence the same with Harmony whence God is said to have framed the World with musicall harmonious temperament But Harmony properly implies a melodious agreement of Voices and Beauty in a restrict acception relates to a proportionable concord in visible things as Harmony in audible The desire of this Beauty is Love arising only from one knowing faculty the Sight and that gaye Plotonius Enâ—ead 3. lib. 5. 3. occasion to deprive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sight Here the Platonist may object If Love be only of visible things how can it be applyed to Ideas invisible natures We answer Sight is twofold corporeal and spirituall the first is that of Sense the other the Intellectuall faculty by which we agree with Angels this Platonists call Sight the corporeall being only an Image of this So Aristotle Intellect is that to the Soul which sight is to the Body Hence is Minerva Wisdom by Homer call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bright-ey'd With this sight Moses Saint Paul and other Saints beheld the face of God this Divines call Intellectuall â—â—tuitive cognition the Beâ—tificall vision the Reward of the Righteous Sect. VII AS Sight so Beauty itâ—object
from the Intellect to sensible things and corporeall cares But so perfect are these Celestiall Souls that they can discharge both Functions rule the Body yet not be taken off from Contemplation of Superiours These the Poets signifie by Ianus with two faces one looking forward upon Sensible things the other on intelligible lesse perfect Souls have but one face and when they turn that to the Body cannot see the Intellect being depriv'd of their contemplation when to the Intellect cannot see the Body neglecting the Care thereof Hence those Souls that must forsake the Intellect to apply themselves to Corporeall Government are by Divine Providence confin'd to caduque corruptible Bodies loosed from which they may in a short time if they fail not themselves return to their Intellectuall felicity Other Soules not hindred from Speculation are tyed to eternall incorruptible Bodies Celestial Souls then design'd by Ianus as the Principles of Time motion intervening behold the Ideal Beauty in the Intellect to love it perpetually and inferiour sensible things not to desire their Beauty but to communicate this other to them Our Souls before united to the Body are in like manner double-fac'd but are then as it were cleft asunder retaining but one which as they turn to either object Sensuall or Intellectuall is deprived of the other Thus is vulgar love inconsistent with the Celestiall and many ravish'd at the sight of Intellectuall Beauty become blinde to sensible imply'd by Callimachus Hymn 5. in the Fable of Tyresias who viewing Pallas naked lost his sight yet by her was made a Prophet closing the eyes of his Body she open'd those of his Minde by which he beheld both the Present and Future The Ghost of Achilles which inspir'd Homer with all Intellectuall Contemplations in Poetry deprived him of corporeal sight Though Celestiall Love liveth eternally in the Intellect of every Soul yet only those few make use of it who declining the Care of the Body can with Saint Paul say Whether in the Body or out of the Body they know not To which state a Man sometimes arrives but continues there but a while as we see in Extasies Sect. XXII THus in our Soul naturally indifferent to sensible or intelligible Beauty there may be three Loves one in the Intellect Angelicall the second Human the third Sensuall the two latter are conversant about the same object Corporeall Beauty the sensuall fixeth its Intention wholly in it the human separates it from matter The greater part of mankind go no further then these two but they whose understandings are purified by Philosophy knowing sensible Beauty to be but the Image of another more perfect leave it and desire to see the Celestial of which they have already a Tast in their Remembrance if they persevere in this Mental Elevation they finally obtain it and recover that which though in them from the beginning yet they were not sensible of being diverted by other Objects The Sonnet I. LOve whose hand guides my Hearts strict Reins Nor though he govern it disdains To feed the fire with pious care Which first himself enkindled there Commands my backward Soul to tell What Flames within her Bosom dwell Fear would perswade her to decline The charge of such a high design But all her weak reluctance fails 'Gainst greater Force no Force avails Love to advance her flight will lend Those wings by which he did descend Into my Heart where he to rest For ever long since built his Nest I what from thence he dictates write And draw him thus by his own Light II. LOve flowing from the sacred spring Of uncreated Good I sing When born how Heaven he moves the soul Informs and doth the World controwl How closely lurking in the heart With his sharp weapons subtle art From heavy earth he Man unites Enforcing him to reach the skies How kindled how he flames how burns By what laws guided now he turns To Heaven now to the Earth descends Now rests 'twixt both to neither bends Apollo Thee I invocate Bowing beneath so great a weight Love guide me through this dark design And imp my shorter wings with thine III. WHen from true Heav'n the sacred Sun Into th' Angelick Mind did run And with enliv'ned Leaves adorn Bestowing form on his first-born Enflamed by innate Desires She to her chiefest good aspires By which reversion her rich Brest With various Figures is imprest And by this love exalted turns Into the Sun for whom she burns This flame rais'd by the Light that shin'd From Heav'n into th' Angelick Mind Is eldest Loves religious Ray By Wealth and Want begot that Day When Heav'n brought forth the Queen whose Hand The Cyprian Scepter doth Command IV. THis born in amorous Cypris arms The Sun of her bright Beauty warms From this our first desire accrues Which in new fetters caught pursues The honourable path that guides Where our eternall good resides By this the fire through whose fair beams Life from above to Mankind streams Is kindled in our hearts which glow Dying yet dying greater grow By this th' immortal Fountain flows Which all Heaven forms below bestows By this descends that shower of light Which upwards doth our minds invite By this th' Eternall Sun inspires And souls with sacred lustre fires V. AS God doth to the Mind dispence Its Being Life Intelligence So doth the Mind the soul acquaint How't understand to move to paint She thus prepar'd the Sun that shines In the Eternal Breast designs And here what she includes diffuses Exciting every thing that uses Motion and sense beneath her state To live to know to operate Inferiour Venus hence took Birth Who shines in heav'n but lives on earth And o're the world her shadow spreads The elder in the Suns Glass reads Her Face through the confused skreen Of a dark shade obscurely seen She Lustre from the Sun receives And to the Other Lustre gives Celestiall Love on this depends The younger vulgar Love attends VI. FOrm'd by th' eternal Look of God From the Suns most sublime abode The Soul descends into Mans Heart Imprinting there with wondrous Art What worth she borowed of her star And brought in her Celestiall Carre As well as humane Matter yields She thus her curious Mansion builds Yet all those fames from the divine Impression differently decline The Sun who 's figu'rd here his Beams Into anothers Bosom streams In whose agreeing soul he staies And guilds it with its virtuous Raies The heart in which Affection 's bred Is thus by pleasing Errour fed VII THe heart where pleasing Errour raigns This object as her Child maintains By the fair light that in her shines A rare Celestiall Gift refines And by degrees at last doth bring To her first splendours sacred spring From this divine Look one Sun passes Through three refulgent Burning-glasses Kindling all Beauty which the Spirit The Body and the Mind inherit These rich spoiles by th' eye first caught Are to the Souls next Handmaid brought Who
brought him this letter Amasis King of Aegypt saith thus to Bias wisest of the Greeks the King of Aethiopia contendeth with me for preheminence in wisdome master'd in other things he in conclusion requires an absurd strange thing that I drink up the sea this proposition if I resolue I shall have many of his Townes and Citties if I resolve not I must lose all those which are about Elephantina Ponder it and send Niloxenus back with all speed what euer we can do for your friends and Country shall not be wanting Having read the Letter Bias with a short pause recollecting himselfe and having whispered to Cleobubâ—s who sat next him What saith he Naucratites Amasis who commands so many men and possesseth so excellent a Country will he for a few obscure contemptible villages drink up the sea Bias saith Niloxenus smiling consider as if he meant to do it how it might be effected Bid the Aethiopian replyed Bias withold the rivers from running into the sea untill he hath drunk off that which is now sea for the imposition concernes that only which is such at present not what shall be hereafter Niloxenus embraced him with joy the rest applauding his solution CHAP. II. His morall sentence precepts and verses HIs Apothegmes are thus delivered by Laertius and others He is unfortunate who cannot bear misfortune It is a disease of the mind to desire such things as cannot be obtained and to be unmindfull of the miseries of others To one that asked what is hard he answered to bear couragiously a change to the worse Being at sea in company with wicked who a storm arising called upon the Gods hold your peace saith he lest they know you are here To a wicked man enquiring what was piety he was silent the other asking the reason of his silence I answer not saith he because you enquire after that which nothing concernes you Being demanded what is sweet to mankind he answered Hope It is better to decide a difference betwixt our enemies then friends for one of the friends will certainly become an enemie one of the enemies a friend Being asked what a man did with delight he answered gain by labour We should so live as though our life would be both long and short So love as if hereafter we might hate conversing in friendship with caution remembring that it may possibly convert to enmity To one demanding whether he should take a wife she must be saith he either fair or foul if fair she will be common if foule a pennance That Tyrant shall gain most glory who first himselfe obeyes the lawes of his country That common-wealth is best ordered wherein every man fears the Law more then a Tyrant That family is best ordered where the Master behaves himselfe voluntarily within dores as he doth without by constraint of the Law Those who busie themselves in vain knowledge resemble an Owle which seeth only in the night but is blind in the light so is their mind sharp-sighted in vanity dark at the approach of true light Ausonius hath these under his name What is our chiefest good a conscience free Our greatest ill mans mans worst enemie Poor th'avaricious Rich who nought desires A wifes best dower the fame chast life acquires Chast she of whom report dare speak no ill Wise who hath power to hurt but wants the will A fool who wants the power and yet would kill His morall precepts according to Demetrius Phalereus these Most men are evill His particular sentence Before you do any thing behold your face in a glasse if it seem handsome do handsome things if deformed suply the defects of nature Practise honesty Undertake deliberately but having once begun go through Abhor to speak hastily Laert. It is madnesse lest thou sin for repentance followes Be neither simple nor subtle Admit not imprudence Love prudence Every where professe there are Gods Weigh what is to be done Hear much Speak seasonably If poor reprove not the rich unless great advantage may arise thereby Praise not an unworthy person for his wealth Acquire by perswasion not by violence When thou dost good impute it not to thy selfe but to the Gods In thy youth gain wealth in thy age wisdome or as Laertius from thy youth to thy age gain wisdome for it will be more sure to thee then all other possessions Preserve in thy actions remembrance in opportunity caution in thy manners ingenuity in labour patience in fear warinesse in wealth love in discourse perswasion in silence a decorum in sentence justice in boldnesse fortitude in action power in glory eminence in thy nature generosity Of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these were most esteemed To all the City where thou liv'st be kind They who most favour show most favour find But pride is often with destruction joyn'd And Strength is a gift which natures hand bestowes Rhetorick and policy the wise soule knowes Riches a present that from fortune flowes CHAP. III. His death and writings HE was much addicted to pleading very earnest therein but alwaies employed in just causes which Demodicus the Alerian implies saying If thou chance to be a Iudge giue sentence on the Prienaean side and Hipponax to plead a cause better then Bias the Prienaean And in that manner he died being very old as he was pleading having ended his speech he reposed his head in the bosom of his sisters son his adversary having ended his defence the Judges gave sentence on Bias his side the Court dismist he was found dead in his Nephews bosome the City bestowed a magnificent monument upon him with this inscription Bias of Prienaean fam'd descent Lies here Ionia's greatest ornament They also dedicated a Temple to him called the Tutamian Laertius bestowes upon him this Epigram Bias lies hidden here whom Hermes lead To th' grave when age had snow'd upon his head His head which pleading for his friend enclind Upon his Nephew to long sleep resign'd He writ concerning Ionia by what means it might be most happy perhaps that counsell already mentioned two thousand verses CLEOBVLE CLEOBVLVS CHAP. I. Cleobulus his life death and writings CLEOBULUS was of Lindus a City of Rhodes or according to Duris of Caria son of Evagâ—ras lineally descended from Hercules excellent both in wisdome outward beauty and strength beyond all those of his time learned in the Philosophy of the Egyptians That he was Tyrant of Lindus is manifest from Plutarch * He re-edified the Temple of Minerva founded by Danaus He had a daughter whom he named Eumetis but was called commonly from her father Cleobulina she composed verses and riddles in Hexameters famous for her wisdome and acutenesse in those riddles some of her questions having spread as far as Egypt which she used jocularly like dice upon occasions only contesting with such as provoked her she was also indued with an admirable height of mind and a wit both Politick and full of humanity
pleasant or unpleasant by nature but by custom Unseasonable love is like hate Being demanded what is grievous to the good he answered the prosperity of the wicked Being demanded how a man might live without trouble he answered it was not possible but that he who lives in a City or a Family must sometimes be afflicted Wicked hopes like ill guides deceive a man and lead him into sin A woman cannot conceive without a man nor a good hope produce any benefit without labour Winter had need of garments old age of disingagement from grief In life as in a Theater wee should continue so long as the sight of things and actions of life seem delightfull The mad should be bound the ignorant instructed That we should endeavour to shun the censorious and to apply our selves to such as are candid that wee should undertake onely such things as we can perform and decline such as we cannot that whensoever we undertake any thing we should employ therein our utmost study and endeavour is the sum of his advise to Eutherus He said the office of a wise man is to discern what is good and honest and to shun that which is dishonest They who know what they ought to do and do it not are not wise and temperate but fooles and stupid Justice and every other virtue is wisdom To be ignorant of our selves to seem to know those things wherof we are ignorant is next to madnesse That a pious person is rightly defined such a one as knows what is lawfull as to the gods a just he that knowes what is lawfull as to men that a man is wise as far as he knows that what is profitable is fair to that whereto it is profitable that they who know how to use terrible things and dangerous are valiant the contrary timerous is the sum of his discourse with Euthydamus He conceived the onely wisdom of man to consist in not thinking he understands those things which he doth not understand To one that complained he had not benefited himself by travell and not without reason saith he because thou didest travell with thy self He affirmed there is but one good thing knowledge one ill ignorance but that riches and nobility had nothing in them of worth but on the contrary all evills When a wise man openeth his mouth the virtues of his are manifested as Images in a Temple In navigation wee ought to be guided by the Pilot in the course of life by those of better judgement Being demanded what wisdom was he answered the composure of the Soul being demanded who were wise they saith he who not easily erre The souls reason augmenteth it self as in a play the wisest not the richest ought to bear the prize Fugitives fear though not pursued fooles though not in adversity are troubled Seeing a young man rich and unlearned behold saith he golden slave The luxurious is hardly cured in sicknesse the fool in adversity The coward useth armes against himself the fool money Acâ—illes armour sits not Thersiles nor the good habits of the soul a fool Be not forward in speech for many times the tongue hath cut off the head In war steel is better then gold in life wisdom excelleth wealth Of Piety and Obedience THat the greatest of vices is ingratitude of obligations that to Parents that a disobedient Son the Gods will not blesse nor men love as doubting his return of either knowing he doth it not where so much is due is the sum of his discourse with Apiles Our prayers should be for blessings in generall for God knows best what is good for us our offerings proportioned to our abilities for he considers integrity not munificence He said with the Pythian Oracle that the Gods are to be worshipped according to the Law of the City where a man lives they who do otherwise he thought superstitious and vain The best way of worshipping God is to do what he commands Superstition is obedient to pride as its parent A harsh Father like a severe law must not withstanding be obeyed The reproof of a Father is a kind remedy it brings more ease then pain Of fortitude and imbecillity THat a man ought to inure himself to voluntary labour sufferance so as what shall be imposed by necessity may appear in him not compulsive but free that soft waies of living in pleasures beget no good constitution of body nor knowledge of the mind That tolerance raiseth us to high attempts is the effect of his discourse with Aristippus To one who was fearfull to go so far on foot as Olympia he demonstrated to make the journey seem easie that it was no more then his daily walk within doors if extended at length would easily reach One that complained he was weary of a journey he reproved hiâ— for being more weary then his servant that followed him laden He said death resembled either a deep sleep or a long journey out of our Native Country or an absolute annihilation of soul and body examining all which he affirmed death to be in none of those respects evill as to the first saith Plutarch it is not ill with those that sleep and wee esteem that sleep sweetest which is deepest as if we look on it as a journey it is rather a blessing for thereby we are freed from the slavery and affections of the flesh which possesse and infatuate the mind in the last respect it makes us insensible of ill and pain as well as of good and pleasure A statue stands firm on its base a vertuous man on firm resolutions Voluntary labours are delighted with assurance of ease idlenesse and transitory pleasures beget neither a good constitution of body nor any good habit in the Soule Being demanded what is strength he answered the motion of the soul with the body Seeing the gates of Corinth strongly barr'd he asked dwell women here An honest death is better then a dishonest life He used to say liberty is sister to sloth instancing in the Indians and Persians both lazy the Phrygians and Lydians very industrious as being under servitude Of Temperance Continence and Contentednesse HE advised to shun all occasions of incontinence affirming that such as conversed much with fair women could not easily be continent That the sight and kisses of the fair infuse a poison more dangerous then that of Scorpions and Spiders is the sum of his discourse to Xenophon and Critobulus That a free man ought not to entertain a servant addicted to pleasures that he which is slave to pleasures should pray to the gods for better Masters is the conclusion of his discourse de continentia That happinesse consists not in luxury and pride that to want nothing is divine to want the least next
who assoon as he had read it was so disaffected to life that he threw himselfe from a high wall into the Sea upon whom thus Callimachus Cleombrotus cries out farewell this light And headlong throwes himselfe int'endlesse night Not that he ought had done deserving death But Plato read and weary grew of breath The Dialogues generally noted as spurious not to say any thing of his Epinomis though some ascribe it to Philippus the Opuntian are these Midon or the Horse-courser Erixias or Erasistratus Alcyon Acephali or the Sisyphi Axiochus Phaeaces Demodochus Chelidon The seventh Epimenides Of these Alcion is ascribed by Phavorinus to Leon. His stile Aristotle saith is betwixt Prose and Verse He useth variety of names that his work may not easily be understood by the unlearned He conceiveth wisdome properly to be of intellectuall things Knowledge of reall Beings conversant about God and the soul separate from the body Properly he calleth Philosophy Wisdome being the appetition of divine Knowledge but commonly he calleth all skill knowledge as an Artificer a wise man He likewise used the same names in divers significations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies Evill he useth for Simple as Euripides in his Lycimnius of Hercules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word Plato sometimes takes for honest sometimes for little He likewise useth 〈◊〉 names to signifie the same thing Idaea he useth both for species and genus Exemplar both principle and cause Sometimes he useth contrary expressions to signifie the same thing Sensible he calleth a being and no being a being as having been produced no being in respect of its continuall mutation Idaea neither moveable nor permanent the same both one and many The like he useth often in other things The method of his discourse is three-fold first to declare what that is which is taught then for what reason it is asserted whether as a principall cause or as a comparison and whether to defend the Tenent or oppugne the contrary Thirdly whether it be rightly said The marks which he usually affixed to his writtings are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes Platonick words and figures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrines and opinions proper to Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Choice expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corrections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things superfluous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Double signification or use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosophicall institution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreement of opinions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Improbation Hitherto Laertius There are two Epistles under Plato's name besides those in his works already mentioned one in Laertius his life of Architas Plato to Architas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe Commentaries which came from you we received with extraordinary content infinitely admiring the writer who appears to us a person worthy of those antient predecessors for those men are said to be Myraeans of those Trojans which were banished in the time of Laomedon good men as Tradition speaks them Those Commentaries of mine concerning which you write are not yet polished however as they are I have sent them to you in the keeping of them we agree both so as I nâ—ed not give you any directions Farewell Another published by Leo Allatius amongst the Socratick Epistles I had not any of those things to send to Syracuse which Archytas desired to receive by you as soon as possible I will send to you Philosophy hath wrought in me I know not whether good or bad a hatred of conversing with many persons justly I think since they erre in all kind of folly as well in private as publick affairs but if unjustly yet know I can hardly live and breath otherwise For this reason I have fled out of the City as out of a Den of wild Beasts living not far from the Ephestiades and the places thereabouts I now see that Timon hated not men he could not affect Beasts therefore lived â— alone by himself perhaps not without danger Take this as you please my resolution is to live far from the City now and for ever hereafter as long as God shall grant me life In Poesy he writ Dithyrambs An Epick Poem Four Tragedies all which as we said he burned The Atlantick story of which thus Plutarch Solon begun the Atlantick story which he had learnt of the Priests of Sais very proper for the Athenians but gave it over by reason of his old age and the largenesse of the work Plato took the same argument as a wast piece of fertile ground fallen to him by hereditary right He manured it refined it enclosed it with large Walls Porches and Galleries such as never any Fable or Poem had before but because he undertook it late he was prevented by Death The more things written delight the more their not being perfected is For as the Athenian City left the Temple of Jupiter so Plato's Wisdom amongst many exâ—â—llent writings left the Atlantick argument alone imperfect Epigrams of which these are extant in Laertius and the Anthologie Upon one named After The Stars my Star thou view'st Heav'n I would be That I with thousand eyes might gaze on Thee Upon his Death A Phosphor 'mongst the living late wert thou But shin'st among the dead a Hesper now Epitaph on Dion engrav'd on his Tomb at Siracuse Old Hecuba the Trojan Matron's years Were interwoven by the Fates with Tears But thee with blooming hopes my Dion deckt Gods did a Trophy of their pow'r erect Thy honour'd reliques in their Country rest Ah Dion whose love rages in my breast On Alexis Fair is Alexis I no sooner said When every one his eyes that way convey'd My soul as when some dog a bone we show Who snatcheth it lost we not Phaedrus so On Archaeanassa To Archae'nassa on whose furrow'd brow Love sits in triumph I my service vow If her declining Graces shine so bright What flames felt you who saw her noon of light On Agathon My Soul when I kiss'd Agathon did start Up to my lip just ready to depart To Xantippe An Apple I Love's emblem at the throw Thou in exchange thy Virgin-zone bestow If thou refuse my suite yet read in this How short thy years how frail thy Beauty is I cast the apple loving those love thee Xantippe yeeld for soon both old will be On the Eretrians vanquish'd by the Persians We in Eubaea born Eretrians are Buried in Susa from our Country far Venus and the Muses Virgins said Venus to the Muses pay Homage to us or Love shall wound your Hearts The Muses answer'd take these toyes away Our Breasts are proof against his childish darts Fortune exchang'd One finding Gold in change the halter quits Missing his Gold 'tother the halter knits On Sappho He who believes the Muses Nine mistakes For Lesbian Sappho ten their number makes Time Time all things bring to passe a change creates In Names in Formes in Nations and
Such is fury to Cowardice and prodigality to covetousnesse nor can there be any man at once possessed of all Vices no more then a body tormented by all diseases Moreover there is a mean affection which inclineth not plainly either to Vice or Vertue for it is not necessary that all men must be good or bad they are such who have arrived at the height of these for it is not easie to passe suddenly from Vertue to Vice because betwixt extreames there is a great intervall and distance Of Vertues some are principall others concomitant principall are those which are in the rationall part of the Soul and by which the other Vertues are perfected Concomitant are those which are in the other part which are subject to Affections These act honest things according to Reason not that which is in them for they have none but that which they receive from Prudence which is confirmed in them by custom and exercise Now for as much as neither science nor art consisteth in any part of the soul but in the rationall those vertues which are in the other part that is subject to affections cannot be taught because they are neither Arts nor Sciences neither have they a peculiar Doctrine Prudence is a Science which prescribeth unto every one what is proper to him as a Pilot or Master of a Ship to inferiour ignorant Sailors The like in a common Souldier and a Generall For as much as Ills are intended and remitted offences cannot be equall but some must be greater others lesser for which reason they who make Lawes punish some more gently other more severely And though Vertues are certain Heights as being perfect and like unto that which is right yet in another respect they are called mediocrities because all or the most of them are placed betwixt two Vices whereof one sinneth in excesse the other in defect as on the one side of Liberality is Covetousnesse on the other Prodigality For in affections we recede from the mean when we relinquish that which is placed in Vertue either by excesse or defect But neither he who beholding his Parents wronged is nothing moved thereat nor he who is incens'd at the smallest matters void of passion or moderate but the quite contrary He who at the death of his Parents grieveth not is void of passion He who destroyeth himself with grieving is overpassionate and immoderate he who grieveth moderately is moderately passionate In like manner he who feareth upon all occasions and more then needs is timerous he who feareth nothing is rash He only is stout that can keep a mean betwixt fear and rashnesse the like in all the rest And for as much as that which is mean in affections is likewise best and mediocrity is nothing but a mean betwixt excesse and defect there are these Vertues termed Mediocrities because in humane perturbations and passions they affect us a middle kind of way CHAP. XXX That Vertue is voluntary Vice involuntary VErtue being chiefly of those things which are in our power not compulsive for it could not deserve praise if it came either by nature or divine decree it followeth that Vertue is voluntary begotten by a servent generous and firm impulsion From this that Vertue is voluntary it followeth that Vice is involuntary For who in the most excellent part of himselfe would ever voluntarily choose that which is the greatest of all Ills When a man is carried on to Vice he first inclineth to it not as if it were ill but good and if he fall into ill doubtlesse he is deceived with thinking that this way by a lesser ill he may arrive at a greater good and goeth in this manner unwillingly to it For it is not possible a man should pursue ill as it is ill without any hope of good or fear of a greater ill All ill things therefore which an ill man doth are involuntary for injustice being involuntary to act unjustly is so much more involuntary as the action of Vice is beyond the idle habit thereof Yet though wicked actions are involuntary the wicked neverthelesse ought to be punished and that not after one manner but according to the variety of hurt which they do to those they wrong That which is involuntary consisteth in ignorance of perturbations all which may be diverted either by reason or civill custome or diligence CHAP. XXXI Of Love and Friendship FRiendship properly so termed is made by a mutuall reciprocall benevolence This is when either is as much concerned for the happinesse of the otâ—er as of his own which equality is preserved only by similitude of manners For the like is friend to its like if they be both moderate but the intemperate cannot agree either with themselves or the moderate There are other things which are thought friendships but are are not such in which there appeareth some shew of vertue Of these is the naturall goodwill of Parents to their Children and of Kindred one to another as also that which is called civill and sociable These are not alwaies accompanyed with mutual benevolence Likewise the amatory art is a kind of friendship That which is honest is proper to a generous soul dishonest to a perverse mean to one meanly affected For as the habit of the rationall soul is three-fold right dishonest and mean so many different kinds are there of love which appeareth most clearly in the difference of the ends they propose unto themselves The dishonest aimes only at corporeall pleasure and therefore is absolutely bruitish The honest considereth the minde only as far as vertue appeareth in it The mean desireth both the beauty of the soul and of the body of which love he who is worthy is mean likewise that is neither absolutely honest nor dishonest Hence that love which aimeth only at the body ought to be tearmed a Demon rather then a Deity which never descendeth to an human bodie transmitting divine things to men and human to God Of the three kinds of love that which is proper to a good man being remote from vicious affections is artificiall whence it is placed in the rationall part of the soul. The contemplations thereof are these to discern who is worthy of love and to contract friendship with him and enjoy it This discernment is made from his aimes or desires whether they are generous and directed to a good end or violent and servent The contraction or acquisition of friendship is made not by wanton excessive praise but rather by reprehension shewing him that it is not convenient he should live in that manner he doth when he enjoyeth the love of him whom he affects he must alwaies exhort him to those things by exercise whereof he may arrive at perfect habit Their end is that of lover and beloved they may at last become friends CHAP. XXXII Of Passions IN justice is so great an ill that it is better to suffer wrong then to do wrong for one belongeth to a wicked man the other to a
so interpreted by Origen and some Platonists expound the Ocean stil'd by Homer Father of Gods and Men this Angelick Minde Principle and Fountain of all other Creatures Gemistius Neptune as Commander of all Waters of all Mindes Angelicall and Humane This is that living Fountain whereof he that drinketh shall never thirst These are the Waters whereon David saith God hath founded the World Sect. XIV POrus the Affluence of Ideas proceeding from God is stiled by Plato the Son of Metis Counsell in Imitation of the Scripture whence our Saviour by Dionysius Areop is termed the Angel of Counsell that is the Messenger of God the Father so Avicen calls the first Cause conciliative the Minde not having Ideas from it selfe but from God by whose Counsell she receiveth Knowledge and Art to frame this visible World Sect. XV. LOve according to Plato is Youngest and Oldest of the Gods They as all other things have a two-fold Being Ideal and Naturall The first God in his Naturall Being was Love who dispenc'd theirs to all the rest the last in his Ideal Love was born in the Descent of the Ideas into the Angelick Minde which could not be perfect till they its Essence were made so by loves conversion to God The Angelick Minde owing its naturall being to Love the other Gods who succeeded this Minde necessarily are younger then He in their naturall Being though they precede him in their Ideal as not born till these Ideas though imperfectly were joyn'd to the inform'd Nature Sect. XVI THe Kingdome of Necessity is said to be before that of Love Every Creature consists of two Natures Materiall the imperfect which we here understand by Necessity and Formall the occasion of perfection That whereof it most partakes is said to be predominant and the Creature to be subject to it Hence is Necessity matter suppos'd to raigne when the Ideas were imperfect and all imperfections to happen during that time all perfections after Love began his reign for when the Minde was by him converted to God that which before was imperfect in her was perfected Sect. XVII VEnus is said to commend Fate The order and concatenation of causes and effects in this sensible World called Fate depends on the order of the Intelligible World Providence Hence Platonists place Providence the ordering of Ideas in the first Minde depending upon God its ultimate end to which it leads all other things Thus Venus being the order of those Ideas whereon Fate the Worlds order depends commands it Fate is divided into three parts Clotho Lachesis and Atropos That which is one in Providence indivisible in Eternity when it comes into Time and Fate is divisible into Past Present and Future Others apply Atropos to the fixed Sphear Clotho to the seven Planets Lachesis to sublunary things Temporall corporeall things only are subjected to Fate the Rationall Soul being incorporeall predominates over it but is subjected to Providence to serve which is true liberty By whom the Will obeying its Lawes is led to the Acquisition of her desired end And as often as she endeavours to loose her selfe from this Servitude of Free she becomes a Servant and Slave to Fate of whom before she was the Mistresse To deviate from the Laws of Providence is to forsake Reason to follow Sense and Irrationall Appetite which being corporeall are under Fate he that serves these is much more a servant then those he serves Sect. XVIII AS from God Ideas descend into the Angelick Mind by which the Love of Intellectuall Beauty is begot in her called Divine Love so the same Ideas descend from the Angelick Minde into the Rationall Soul so much the more imperfect in her as she wants of Angelicall Perfection From these springs Human Love Plato discourseth of the first Plotinus of the latter who by the same Argument whereby he proves Ideas not accidentall but substantiall in the Angelick Minde evinceth likewise the specificall Reasons the Ideas in the Soul to be substantiall terming the Soul Venus as having a specious splendid Love in respect of these specificall Reasons Sect. XIX VUlgar Love is the Appetite of sensible Beauty through corporeall sight The cause of this Beauty is the visible Heaven by its moving power As our motive faculty consists in Muscles and Nerves the Instruments of its Operation so the motive faculty of Heaven is fitted with a Body proper for circular sempiternall motion Through which Body the Soul as a Painter with his Pencill changeth this inferiour matter into various Forms Thus vulgar Venus the beauty of materiall forms hath her casuall being from the moving power of the Heavens her formall from colour enlightned by the visible Sun as Ideas by the invisible her participate in the Figure and just order of parts communicated to sight by mediation of light and colour by whose Interest only it procures love Sect. XX. AS when the Ideas descend into the Minde there ariseth a desire of enjoying that from whence this Ideall Beauty comes so when the species of sensible Beauty flow into the Eye there springs a two-fold Appetite of Union with that whence this Beauty is derived one Sensuall the other Rationall the principles of Bestiall and Human Love If We follow Sense We Judge the Body wherein We behold this Beauty to be its Fountain whence proceedes a desire of Coition the most intimate union with it This is the Love of irrationall Creatures But Reason knowes that the Body is so far from being its Originall that it is destructive to it and the more it is sever'd from the Body the more it enjoyes its own Nature and Dignity We must not fix with the species of Sense in the Body but refine that species from all reliques of corporeall infection And because Man may be understood by the Rationall Soul either considered apart or in its union to the Body in the first sence human Love is the Image of the Celestiall in the second Desire of sensible Beauty this being by the Soul abstracted from matter and as much as its nature will allow made Intellectuall The greater part of men reach no higher than this others more perfect remembring that more perfect Beauty which the Soul before immers'd in the Body beheld are inflam'd with an incredible desire of reviewing it in pursuit whereof they separate themselves as much as possible from the Body of which the Soul returning to its first dignity becomes absolute Mistresse This is the Image of Celestiall Love by which man ariseth from one perfection to another till his Soul wholly united to the Intellect is made an Angell Purged from materiall drosse and transformed into spirituall flame by this Divine Power he mounts up to the Intelligible Heaven and happily rests in his Fathers bosome Sect. XXI VUlgar Love is only in Souls immerst in Matter and overcome by it or at least hindred by perturbations and passions Angelick Love is in the Intellect eternall as it Yet but inferr'd the greater part turning
there resides She to the brest Sends them reform'd but not exprest The heart from Matter Beauty takes Of many one Conception makes And what were meant by Natures Laws Distinct She in one Picture draws VIII THe heart by Love allur'd to see Within her self her Progeny This like the Suns reflecting Rayes Upon the Waters face survaies Yet some divine though clouded light Seems here to twinckle and invite The pious Soul a Beauty more Sublime and perfect to adore Who sees no longer his dim shade Upon the earths vast Globe display'd But certain Lustre of the true Suns truest Image now in view The Soul thus entring in the Mind There such uncertainty doth find That she to clearer Light applies Her aimes and near the first Sun flies She by his splendour beautious grows By loving whom all Beauty flows Upon the Mind Soul World and All Included in this spacious Ball. IX BUt hold Love stops the forward Course That me beyond my scope would force Great Power if any Soul appears Who not alone the blossoms wears But of the rich Fruit is possest Lend him thy Light deny the rest The Third PART TO treat of both Loves belongs to different Scienences Vulgar Love to Naturall or Morall Philosophy Divine to Theology or Metaphysicks Solomon discourseth excellently of the first in Ecclesiastes as a Naturall Philosopher in his Proverbs as a Morall Of the second in his Canticles esteemed the most Divine of all the Songs in Scripture Sâ—anza I. The chief order established by Divine Wisdom in created things is that every inferiour Nature be immediately governed by the superiour whom whilst it obeys it is guarded from all ill and lead without any obstruction to its determinate felicity but if through too much affection to its own liberty and desire to prefer the licentious life before the profitable it rebell from the superiour Nature it falls into a double inconvenience First like a Ship given over by the Pilot it lights sometimes on one Rock sometimes on another without hope of reaching the Port. Secondly it loseth the command it had over the Natures subjected to it as it hath deprived its superiour of his Irrationall Nature is ruled by another unâ—it for its Imperfection to rule any God by his ineffable Excellence provides for every thing himselfe needs not the providence of any other Betwixt the two extreams God and Bruits are Angells and Rationall Souls governing others and governed by others The first Hierarchy of Angells immediately illuminated by God enlighten the next under them the last by Platonists termed Daemons by the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Guardians of Men are set over us as We over Irrationalls So Psalm 8. Whilest the Angells continued subject to the Divine Power they retained their Authority over other Creatures but when Luciser and his Companions through inordinate love of their own Excellence aspir'd to be equall with God and to be conserved as He by their own strength they fell from Glory to extream Misery and when they lost the Priviledge they had over others seeing us freed from their Empire enviovsly every hour insidiate our good The same order is in the lâ—sser World our Soul the inferiour faculties are directed by the superiour whom following they erre not The imaginative corrects the mistakes of outward sense Reason is illuminated by the Intellect nor do we at any time miscarry but when the Imaginative will not give credit to Reason or Reason confident of it selfe resists the Intellect In the desiderative the Appetite is govern'd by the Rationall the Rationall by the Intellectuall which our Poet implies saying Love whose hand guides my hearts strict reins The cognoscitive powers are seated in the Head the desiderative in the Heart In every well order'd Soul the Appetite is govern'd by Intellectuall Love implyed by the Metaphor of Reins borrowed from Plato in his Phaedrus Love to advance my flight will lend The wings by which he did ascend Into my heart When any superiour vertue is said to descend we imply not that it leaves its own height to come down to us but drawes us up to it selfe its descending to us is our ascending to it otherwise such conjuction would be the imperfection of the vertue not the perfection of him who receives it II. Love â—lowing from the sacred Spring Of uncreated good From the Fountain of divine goodnesse into our Souls in which that influx is terminated When born c. The order participation conversion of Ideas see Part 2. Sect. how Heaven he moves the Soul Informs and doth the World controul Of these three properties Love is not the efficient God produceth the Ideas in the Angelick Minde the Minde illustrates the Soul with Ideal Beauty Heaven is moved by its proper Soul But without Love these principles do not operate He is cause of the Mindes conversion to God and of the Souls to the Minde without which the Ideas would not descend into the one nor the Specifick reasons into the other the Soul not illuminated by these could not elicite this sensible form out of matter by the motion of Heaven III. WHen the â—irst emanation from God the plenty of Ideas descended into the Angelick Minde she desiring their perfection reverts to God obtaining of him what she covets which the more fully she possesseth the more fervently she loves This desire Celestiall Love born of the obscure Minde and Ideas is explain'd in this Stanza true Heaven God who includes all created beings as Heaven all sensible lib. 2. Sect. Only Spirituall things according to Platonists are true and reall the rest but shadowes and images of these the sacred Sun The light of Ideas streaming from God enlivened leaves The Metaphore of Leaves relates to the Orchard of Iupiter where these Ideas were planted 2. 10. Enlivened as having in themselves the principle of their operation Intellection the noblest life as the Psalmist Give me understanding and I shall live So the Cabalist to the second Sephirah which is Wisdome attributes the name of Life adorn bestowing form To adorn denotes no more then accidentall perfection but Ideas are the Substance of the Minde and therefore he adds bestowing form which though they come to her from without she receives not as accidents but as her first intrinsecall act which our Author implies terming her desires innate And by this love exalted turns Into the Sun for whom she burns Love transformes the Lover into the thing loved Wealth and Want Porus and Penia 2. 10. IV. The properties of Celestiall Love are in this Stanza discovered in new fetters caught The Soul being opprest by the Body her desire of Intellectuall Beauty sleeps but awakened by Love is by the sensible Beauty of the body led at last to their Fountain God which glow Dying yet glowing greater grow Motion and Operation are the signes of life their privation of death in him who applies himselfe to the Intellectuall part the rationall and the sensitive fail by the Rationall
he is Man by the Intellectuall communicates with Angels As Man he dies reviv'd an Angell Thus the Heart dies in the flames of Intellectuall Love yet consumes not but by this death growes greater receives a new and more sublime life See in Plato the Fables of Alcestes and Orpheus V. This Stanza is a description of sensible Beauty The elder in the Suns glasse reads Her face through the confused skreen Of a dark shade obscurely seen Sensible light is the act and efficacy of Corporeall spirituall light of Intelligible Beauty Ideas in their descent into the inform Angelick Minde were as colours and figures in the Night As he who by Moon-light seeth some fair object desires to view and enjoy it more fully in the day so the Minde weakly beholding in her selfe the Ideal Beauty dim and opacous whch our Author calls the skreen of a dark shade by reason of the Night of her imperfection turns like the Moon to the eternall Sun to perfect her Beauty by him to whom addressing her selfe she becomes Intelligible light clearing the Beauty of Celestiall Venus and rendring it visible to the eye of the first Minde In sensible Beauty we consider first the object in it selfe the same at Midnight as at Moon Secondly the light in a manner the Soul thereof the Author supposeth that as the first part of sensible Beauty corporeall forms proceeds from the first part of Intellectual Beauty Ideal forms so sensible light flowes from the intelligible descending upon Ideas VI. VII VIII Corporeall Beauty implies first the materiall disposition of the Body consisting of quantity in the proportion and distance of parts of quality in figure and colour Secondly a certain quality which cannot be exprest by any term better then Gracefulnesse shining in all that is fair This is properly Venus Beauty which kindles the fire of Love in Mankinde They who affirm it results from the disposition of the Body the sight figure and colour of features are easily confuted by experience We sâ—e many persons exact and unaccustomable in every part destitute of this grace and comlinesse others lesse perfect in those particular conditions excellently gracefull and comely Thus Catullus Many think Quintia beauâ—ious fair and tall And sâ—reight she is apart I grant her all But altogether beautious I deny For not one grace doth that large shape supply He grants her perfection of quality figure and quantity yet not allowes her handsome as wanting this Grace This then must by consequence be ascribed to the Soul which when perfect and lucid transfuseth even into the Body some Beams of its Splendour When Moses came from the divine Vision in the Mount his face did shine so exceedingly that the people could not behold it unlesse vail'd Porphyrius relates that when Plotinus his soul was elevated by divine Contemplation an extraordinary brightnesse appeared in his looks plotinus himselfe averres that there was never any beautifull Person wicked that this Gracefulnesse in the Body is a certain sign of perfection in the Soul Proverbs 17. 24. Wisdome shineth in the countenance of the Wise. From materiall beauty wee ascend to the first Fountain by six Degrees the Soule through the sight represents to her self the Beauty of some particular person inclines to it is pleased with it and while she rests here is in the first the most imperfect material degree 2. She reforms by her imagination the Image she hath received making it more perfect as more spirituall and separating it from Matter brings it a little nearer Ideal Beauty 3. By the light of the agent Intellect abstracting this Form from all singularity she considers the universall Nature of Corporeal Beauty by it self This is the highest degree the Soul can reach whilst she goes no further then Sense 4. Reflecting upon her own Operation the knowledge of universall Beauty and considering that every thing founded in matter is particular shee concludes this universality proceeds not from the outward Object but her Intrinsecal Power and reasons thus If in the dimme Glasse of Materiall Phantasmes this Beauty is represented by vertue of my Light it follows that beholding it in the clear Mirrour of my substance divested of those Clouds it will appear more perspicuous thus turning into her self shee findes the Image of Ideal Beauty communicated to her by the Intellect the Object of Celestiall Love 5. Shee ascends from this Idea in her self to the place where Celestiall Venus is in her proper form Who in fulness of her beauty not being comprehensible by any particular Intellect she as much as in her lies endeavours to be united to the first Mind the chiefest of Creatures and general Habitation of Ideal Beauty obtaining this she terminates and sixeth her journey this is the sixt and last degree They are all imply'd in the 6 7 and 8 Stanza's Form'd by th' Eternal look c. Platonists affirm some Souls are of the nature of Saturn others of Iupiter or some other Planet meaning one Soul hath more Conformity in its Nature with the Soul of the Heaven of Saturn then with that of Iupiter and so on the contrary of which there can be no internal Cause assigned the External is God who as Plato in his Timâ—eus Soweth and scattereth Souls some in the Moon others in other Planets and Stars the Instruments of Time Many imagine the Rational Soul descending from her Star in her Vehiculum Coeleste of her self forms the Body to which by that Medium she is united Our Author upon these grounds supposeth that into the Vehiculum of the Soul by her endued with Power to form the Body is infused from her Star a particular formative vertue distinct according to that Star thus the aspect of one is Saturnine of another Joviall c. in their looks wee read the nature of their Souls But because inferiour matter is not ever obedient to the Stamp the vertue of the Soul is not alwaies equally exprest in the visible Effigies hence it happens that two of the same Nature are unlike like the matter whereof the one consists being lesse disposed to receive that Figure then the other what in that is compleat is in this imperfect our Author infers that the figures of two Bodies being formed by vertue of the same Star this Conformity begets Love From the Suns most sulime aboad The Tropick of Cancer by which Soules according to Platonists descend ascending by Capricorn Cancer is the House of the Moon who predominates over the vitall parts Capricorn of Saturn presiding over Contemplation The Heart in which affection 's bred Is thus by pleasing Errour fed Frequently if not alwaies the Lover believes that which hee loves more beautious then it is he beholds it in the Image his Soul hath formed of it so much fairer as more separate from Matter the Principle of Deformity besides the Soul is more Indulgent in her Affection to this Species considering it is her own Child produc'd in her Imagination one Sun passes Through three
occasions nor he who is angry upon none but he who is endued with the mean habit He is not valiant who feareth nothing not God himselfe nor he who feareth all things even his own shadow Nor just who either assumeth or derogateth too much from himselfe but who observeth equality He is not liberall who giveth away all nor he who giveth nothing nor magnanimous who esteemeth himselfe worthy all great things nor he who esteemeth himselfe worthy none but he who observeth a decorum He is not magnificent who is splendid every where nor he who no where but who observes due time and place Thus the Genus of vertues is placed in Mediocrity and mutually consequent in it selfe yet not alike in all for prudence is consequent to the rest in its own proper nature the rest are consequent to it by accession for he who is just must necessarily be wise but not on the contrary Of passions and appetites some are good some bad some mean the good are friendship benevolenee indignation shame confidence compassion the bad envy malevolence contumely the mean griefe fear anger pleasure desire Every passion is conversant in pleasure and griefe for which reason the vertues depend upon them but love of mony love of pleasure love-melancholy and the like are habits distinct from vices Of Love one kinde is of Friendship another of Conjunction the third of both The first is good the second bad the third mean Of Friendship there are foure kinds Sodality Affinity Hospitality Erotick whether that of Beneficence and that of Admiration be to be added to these is doubtfull The first is derived from conversation the second from nature the third from cohabitation the fourth from affection the fift from good-will the last from some facultie Of all these there are in generall three ends honest profitable and pleasant All persons that are studious of friendship aim at one or more of these ends The first friendship is that which every man hath to himselfe the next to his parent the rest to his friends and neighbours Whence excesse in the first and defect in the rest ought to be avoided that being esteemed selfe-love this reservednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken three waies for a profitable benefit or for the profitable return of a benefit or for the remembrance of a benefit It is placed likewise in the face and speech whence a man is termed gracious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good man must lead a life conjoyned with vertue whether according to thâ— necessity of the times he execute the office of a Magistrate or cohabit with Princes or impose Lawes or govern some other part of the Common-wealth If he be not busied in any of these he must addict himself to a popular life either by contemplation or action or which is between both Instruction For though he ought to follow the action and contemplation of excellent things yet if the time will not allow him to use both he may make choice of one and preferre the contemplative life yet not neglecting the Common-wealth He shall therefore marry to the end he may have issue and addict himself to chast love and as occasion requireth drink wine freely and finally mantain his life by due observance of Vertue and bee ready to resign it if there be a necessity taking care to be buried in his own Country according to the rites thereof Thus there are three kinds of life the Active and Contemplative and that which consists of both As the voluptuous is esteemed beneath the dignity of a man so is the contemplative preferred before the rest A good man shall addict himself to the Government of the Common-wealth by choice not chance for the active life is conversant in civill affairs That life is best which is led according to Vertue and Nature the next is that which is a mean condition as to both these are both expetible But the life which is conjoined with Vice is to be avoided A happy life differs from a Good in this The happy is alwaies consonant to Nature the good somtimes repugnant to Nature To the first Vertue onely is not requisâ—te to the other it is requisite A mean life is that which is placed in mediocrity not destitute of offices Rectitudes in life are according to Vertue sins according to Vice Offices in the mean kind of life To these things thus declared we must adde that Vertue is a habit desiring mean pleasures and griefs pursuing that which is honest as it is honest Vice is the opposite hereto Wisdom is the Science of the first Causes Prudence a habit examining and acting good things as they are good Fortitude a habit betwixt boldnesse and Fear Meekness is a mean betwixt wrath and stupidity Liberality is the mean betwixt Prodigalâ—y and Penuriousnesse Magnanimity is the mean betwixt Arrogance and Pusillanimity Magnificence is the mean betwixt ostentation and sordidness Indignation is the mean betwixt envy and malevolence Gravity is the mean betwixt assentation and contradiction Modesty is the mean betwixt impudence and Bashfulnesse Urbanity is the mean betwixt Scurrility and Rusticity Friendship is the mean betwixt dotage and enmity Truth is the mean betwixt detraction and boasting Iustice is the mean betwixt excesse and defect There are other Vertues part ranked by themselves part under the former As under Justice are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under Temperance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defined thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a habit of worshpping the Gods and Demons a mean betwixt Atheism and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a habit of observing right towards the Gods and the dead a mean betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and somthing that wants a name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a habit of doing well voluntarily for their own sakes a mean betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and somthing that wants a name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a habit rendring men gratefull in Society a mean betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and somthing that wants a name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a habit avoiding injustice in Contracts a mean betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and somthing that wants a name which pertaineth to extream right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a habit of observing order a mean between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and somthing that wants a name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a habit liberally content with the present a mean betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a habit of sustaining grievous things unconquer'd a mean betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a habit performing excellent things indefatigably a mean betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly Frobity is a vertue consisting of all the rest it is perfect as well because it rendreth good things honest and profitable as for that it desireth honest things for their own sake CHAP.
Similies frequently cited by Athenaeus In the second Book of his Amatory Similies he saith that Polemo the Academick advised to provide such entertainment at Feasts as should be pleasant not only at the present but also on the morrow In the same Book of his Amatory Similies of an Athenian well in years named Dorus who would be thought handsom he apply'd the words of Ulysses to Dolo Rich presents sure may lead away And thy too easie Soul betray In the second of his Amatory Similies he saith the antients first bound their heads conceiving it good against the pain caused by the vapours of the wine afterwards for more ornament they used Garlands Laertius upon the testimony of Panaetius and Sosicrates affirmeth that all the writings ascribed to Aristo of Chios the Stoick except the Epistles belong to Aristo the Peripatetick their Titles these Protrepticks 2. Of Zeno's Doctrine Scholastick Dialogues 6. Of Wisdom Dissertations 7. Erotick Dissertations Commentaries upon vain-glory Commentaries 15. Memorialls 3. Chrya's 11. Against Orators Against Alexinus's oppositions To the Dialecticks 3. To Cleanthes Epistles 4. CRITOLAUS CRitolaus was according to Plutarch of Phaselis an eminent Sea-Town of Lycia described by Strabo to have three Havens and a Lake belonging to it He was an Auditor of Aristo and succeeded him in the School as Cicero Plutarch and Clemens Alexandrinus affirm Hee went to Rome on an Embassy from the Athenians in the 534th year from the building of the City which falleth upon 2d year of the 140th Olympiad He condemned Rhetorick as being used rather as an Artifice then an Art DIODORUS DIodorus was Disciple to Crito aus and succeeded him in the School as is manifest from Clemens Alexandrinus who adds that in his assertion concerning our chief end he joyned Indolence with honesty He is mention'd by Cicero how long he taught or who succeeded him is unknown Thus far we have an unintermitted account of the Peripatetick School FINIS THE HISTORY OF PHILOSOPHY The Seventh Part Containing the Cynick Philosophers LONDON Printed for Humphrey Moseley and Thomas Dring An. Dom. 1656. ANTISTHENES ANTISTHENES CHAP. I. His Life THe Cynicks are derived from Antisthenes Disciple of Socrates who being most pleased with those discourses of his Master which treated of Tolerance and Laboriousnesse instituted this Sect. He was born at Athens his Father an Athenian named Antisthenes also his Mother a Thracian or as Plutarch a Phrygian in whose defence to those who reproached him that she was a Forreigner he answer'd Cibele the Mother of the Gods was a Phrygian He likewise derided the Athenians for boasting of their being Natives saying they were nothing more noble then snailes and Locusts Neither did Socrates the lesse esteem him but on the contrary hearing that he had behav'd himself valiantly at the Fight at Tanagra he said of him I knew two Parents both Athenians could not beget so excellent a Person He first heard Gorgias the Orator whence his Dialogues are written in a Rhetoricall stile consisting chiefly in verity and exhortation Hermippus saith at the Istmian meeting he used to make Orations in praise and dispraise of the Athenians Thebans and Lacedemonians before all the assembly But seeing many of the Citizens come thither he refrained Next he applyed himself to Socrates and profited so much under him that he counselled his Scholers to become his fellow-diâ—ciples under that Master He lived in the Piraeum and went every day 40. Stadia to hear Socrates He affected even whilst he was Disciple to Socrates to go in poor habit and once having turned the torn part of his garment outermost Socrates spying it said I see vain-glory through a hole or as Aelian do you use this ostentation before us also Upon the death of Socrates he was the occasion of banishment to Anytus and of death to Melitus for Melitus meeting with some young men of Pontus invited to Athens by the same of Socrates he brought them to Anytus telling them he was wiset then Socrates whereupon the standers by in indignation turned them both ouâ— of the Citty of which already in the life of Socrates CHAP. II. His institution of a Sect. S. Ocrates being dead of whom he learned tolerance and apathy he made choice of Cynosarges a Gymnasium at Athens just without the gates as of the fittest place in which he might discourse of Philosophy It was so called upon this occasion Didymus the Athenian sacrificing in his own house a white dog that was by snatcht the Victim and running away with it laid it down in another place Didymus much troubled thereat consulted the Oracle which enjoined him to erect a Temple in that place where the Dog had laid down the Victim and to dedicate it to Hercules which was called Cynosarges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Temple of the white Dog Hence Antisthenes his folloâ—ers were called Cynicks and by those that disapproved their institution Dogs Antisthenes himself being termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sincere Dog He first doubled his old fordid Cloak and wore it alone without a Coat as Diocles affirmeth he carried likewise a staffe and fatchell Neanthes saith he first used a single Cloak Sosicrates in the third of his Successions saith Diodorus the Aspendian wore a long beard and carried a staffe and Wallet His assertions were these that Vertue may be acquired by teaching that those persons are noble who are Vertuous That Vertue was self-sufficient to Felicity not needing any thing but a Socratick Courage That Vertue consisteth in Actions not requiring many words nor much learning and is self-sufficient to wisdom for all other things have a reference thereto That insamy is good and equall to labour and that a wise man ought not to govern the Commonwealth according to the Laws in force but according to Vertue That a wise man to have issue may make choice of beautifull women and love for a wise man only knoweth what ought to be loved Diocles addeth these That nothing is new to a wise man That a good man deserveth love that vertuous persons are friends that wee ought to get assistance in War valiant and just that vertue is an Armour never can be taken from us That it is better with some few good men to oppose all the wicked then with many wicked men to contend with few good Observe your Enemies for they first find out your faults Esteem a just man more then a neighbour The same vertue belongeth to man and to woman those things are good whâ—ch are honest ill which are dishonest All things esteem strange Wisdom is the safest fortification for 〈◊〉 neither fall away nor can be betray'd In these inexpugnable things we ought to build Forts by meditation Agellius saith he esteemed Pleasure the greatest ill whence hee used to say I had rather be mad then be addicted to pleasure As to the opinion of the Cynicks in generall not esteeming them
expetible in themselves not desired for the sake of any other Others are preparatory to some other called effectively expetible The expetible in themselves are according to Diogenes of two kinds 1. Ultimately expetible as Beatitude 2. Those which have in them the cause of being expetible as every good hath Again of goods some are necessary to Beaâ—titude as all Vertues and their Acts others not-necessary as Joy delectation and study In like manner of Ills some are necessary to Infelicity as all the Vices and their Acts others not-necessary thereunto as all passions and infirmities of the soul and the like Again of goods some consist in motion as Joy â— delectation and the like some in affection as quiet imperturbation Of those which consist in affection some are likewise in habit as the Vertues others in affection only as the former Neither consist the Vertues only in habits but other Acts likewise changed by a Vertuous man in a manner into Vertue Of these goods which are in habit are those we call studies as love of Learning and the like For these arts by their affinity with Vertue lead directly to our chief end Again of goods some are absolute as Science others relative as honour beâ—evolence friendship and the like Science is a certain infallible comprehension by reason It is taken three waies First for a System of Sciences conjoined together in a good man Secondly for a System of artificiall Sciences having a certainty Lastly for a demonstrative infallible habit of phantasies by reason Friendship is a community of life and consent of studies The kinds thereof are six 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a friendship amongst known persons 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst Familiars 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst those of the same age 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards strangers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst kinred 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Love Again of goods some are simple as knowlege others mixt as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good use of Children conformable to nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good use of old age conformable to nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good use of life conformable to Nature Exemption from grief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and conservation of order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same with as the mind is with prudence and communion with goodnesse yet are otherwise referred which is observable likewise in the other Vertues Hence are the same distinctions appliable to ill Every good is beneficiall opportune conducible usefull commendable fair helpfull eligible just Beneficiall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as conferring that whereby we receive benefit Opportune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as comprising that whereof we stand in need Conducible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as resolving into it self the means as the gaine acquired by traffick exceeds the charge Usefull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as conducing to our profit Commendable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the use Fair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as proportioned to the necessities of the receiver Helpfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it relieves us Eligible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being in reason to be preferred Iust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being conformable to Law On the contrary every ill is unbeneficiall importune inconducible unusefull uncommendable foul unâ—elpful avoidable and unjust Perfect good is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair because it is absolute in all numbers required of Nature and perfectly proportionate Of fair or honest there are four species Iust valiant temperate knowing in these are honest actions consummated Likewise of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foul or dishonest are four species unjust cowardly dissolute foolish Honest is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair first because it renders those who are endued therewith worthy of praise Secondly because it is most suitable to its proper work Thirdly because it is an ornament we say a wise man is only good and fair Only that which is good is fair or honest so Hecato in his third Book of Good and Chrysippâ—s of Fair. This is Vertue and what participates thereof which is all one as to say that whatsoever is good is honest likewise and reciprocally whatsoever is honest is good That what is honest only is good is proved thus Whatsoever is good is laudable whatsoever is laudable is honest therefore whatsoever is good is honest Again there is no good which is not expetible nothing expetible which is not pleasant and amiable therefore approveable therefore laudable therefore honest Again no man can glory in a life that is miserable or not happy therefore to glory is proper to the happy but to glory relateth onely to that which is honest therefore honest life is happy And as he who is laudable hath some eminent mark of renown glory for which he is justly stiled happy the same may be said of the life of such a man whence if a happy life consist in honesty only that which is honest is to be esteemed good Moreover what man can be termed constant firm magnanimous unlesse wee grant that paine is not an ill For hee who reckoneth death amongst the Ills cannot but fear it so no man in any thing can neglect and contemn that which he accounteth ill This being granted the next assumption is this he who is magnanimous and valiant despiseth as if they were nothing all things that can arrive to man whence it followeth that nothing is ill which is not dishonest and this sublime excellent magnanimous person accounting all humane things below him confideth in himself and his own life past and future knowing that no ill can happen to a wise man Whereby wee see that what is honest only is good which is to live happily and honestly On the other side nothing is good but what is honest for who is or ever was so fervently covetous and of such disordinate affections that the same things for the attainment whereof he would perpetrate any wickednesse he had not much attain'd unto setting aside all punishment without all that wicked means What advantage or fruit do we aim at in desiring to know those things which are hidden from us how they are moved and by what causes agitated in heaven Who is so savage so obdurate to naturall studies that he abhorres things worthy knowledge receives them without pleasure or some benefit and values them at nothing Who is there that when he heareth of the actions speeches counsels of magnanimous persons eminent in all vertue is not affected with any pleasure Who is there that being instituted in an honest family and ingenuously educated is not offended at dishonesty though it bring no hurt to him Who is there that lookes without trouble upon such as live impurely and flagitiously Who doth not hate fordid vain light frivolous persons If dishonesty were not in it selfe avoidable why should men when they are in the dark or
only how vicious they are but also that they are in our power thus Grief is a fresh opinion of present ill wherein it seemeth fit that the mind be contracted and dejected or a contraction of the soul caused by â—pinion of present ill Pleasure is a fresh opinion of present good wherein it seemeth good that the mind be exalted or an irrational elevation of mind to somthing that seemeth eligible Fear is an opinion of imminent ill which seemeth to be intolerable or a contraction of the soul disobedient to reason caused by expectation of ill Desire is an opinion of good to come that if it were present it were fit for our use or an appetite disobedient to Reason caused by the opinion of consequent good These four are as Hecato saith primary passions under each of which there are subordinate passions severall species belonging to their proper genus Under Grief are these kinds Envy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invidentia a grief at the prosperity of others which doeth no hurt to him that envieth for some men desire to see their neighbours suppress'd that themselves might be advanced above them For if a man grieve at the prosperity of another whereby he is dammaged hee is not properly said to envy as that of Hector to Agamemnon but he who is nothing dammag'd by the prosperity of another yet grieveth thereat truly envieth Aemulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not here taken for the imitation of Vertue for that is laudable a grief that another man enjoyeth that which we desire and want or as Laertius a grief for another's felicity which we wish to our selves and an aemulation thereof as greater then our own Iealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obtrectation a grief lest another enjoy what we love and possesse Compassion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misericordia a grief for the misery another suffers undeservedly for no man compassionates the punishment of a parricide or Traytor Anguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger an oppressive grief Mourning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luctus grief for the death of a friend that was dear to us Wailing Moeror a grief accompany'd with Tears Trouble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aerumna a laborious piercing grief Sorrow Doloâ— a vexatious grief perhaps the same which in Stobaeus is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a grief with conflict of Spirit Lamentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a grief with thoughtfulnesse proceeding from and encreasing by consideration and discourse Molestia a permanent grief Affliction a grief with corporeall torment Desperation a grief without any hope of amendment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an urgent grief attended by difficulty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a grief taking away the voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an irrationall grief corroding and hindring us from enjoying the present Under Pleasure are Malevolence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Pleasure at anothers Ill without any good to our selves This hath no reall subsistence for no good man was ever known to rejoyce at the harm of another Delectation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pleasure affecting and soothing the mind by the Ear and in like manner by the eye touch smell or tast which are all of one kind Iactation a boasting Pleasure with insolent behaviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inclination of the mind to dissolutenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dissolution of Vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pleasure from things not expected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Pleasure caused by sight without deceit Under Fear are Dread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fear causing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sloth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pigritia a fear of future action or susception of labour Shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fear of ignominy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fear of some unusuall phantasie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fear with losse or trepidation of voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fear of somthing uncertain or a fear of offending or falling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fear of Gods or Demons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fear of some grievous thing Terrour a fear which by striking the mind causeth rednesse palenesse trembling or gnashing of the teeth Timor a fear of approaching ill Pavor a fear thrusting the mind out of its place Examinatio a fear consequent and as it were companion to Pavor Conturbatio a fear which disperseth all our thoughts Formido a permanent fear The Passions subordinate to desire are generally two Anger and Love Anger is a desire of taking revenge upon those by whom wee conceive our selves wronged The species thereof are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Cicero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excandescentia anger beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger encreasing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—odium anger inveterate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inimicitia anger watching the occasion of revenge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger breaking forth into action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire whereby we wish ill to another with continuall progression Malice Discordia a bitter anger with utmost hatred conceived in the Heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire conversant in difference of opinions Love is an impulsion of good wil for apparent beauty whereby it is distinguished from the love of the vertuous which is a voluntary susception of labour for true beauty The species of Love are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indigentia an inexpleble desire of that which wee want and being separated from it in vain incline to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiderium a desire to see that which is not present They distinguish these two thus Desire is of those things which are said or praedicated of any thing which they call Categoremes as to have riches to take honours Indigence is of the things themselves as of honours of money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire of conversation of that which is absent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire of Pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire of Riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire of glory In all these passions there is opinion Opinion is a weake assent Hence passions as Chrysippus in his Book of passions affirmes are Judgements for Avarice is an opinion or false judgement that money is good drunkennesse and intemperance are the like Opinion is likewise sudden from the contractive motion of an unreasonable elation of mind unresonable and praeternaturall in as much as it is not obedient to reason For every passion is violent wherefore oftentimes though we see in those that are transported by passion the inconvenience thereof yet notwithstanding the same persons that condemn it are carried away by
God Hence Platonists argue the World is eternall its soul being such and not capable of being without a body that also must be from eternity as likewise the motion of the Heavens because the Soul cannot be without moving Sect. VII THe antient Ethnick Theologians who cast Poeticall vails over the face of their mysteries expresse these three natures by other names Coelum they call God himself he produc'd the first Mind Saturn Saturn the Soul of the World Iupiter Coelum imples Priority and excellence as in the Firmament the first Heaven Saturn signifies Intellectuall nature wholly imploy'd in contemplation Iupiter active life consisting in moving and governing all subordinate to it The properties of the two latter agree with their Planets Saturn makes Men Contemplative Iupiter Imperious The Speculative busied about things above them the Practick beneath them Sect. VIII WHich three names are promiscuously used upon these grounds In God we understand first his Excellence which as Cause he hath above all his effects for this he is called Coelus Secondly the production of those effects which denotes conversion towards inferiours in this respect he is sometimes called Iupiter but with an addition Optimus Maximus The first Angelick nature hath more names as more diversity Every creature consists of Power and Act the first Plato in Philebo calls Infinite the second Finite all imperfections in the Mind are by reason of the first all perfections from the latter Her operations are threefold About Superiours the contemplation of God about the knowledge of herself about inferiours the production and care of this sensible World these three proceed from Act. By Power she descends to make inferiour things but in either respect is firm within her self In the two first because contemplative she is called Saturn in the third Iupiter a name principally applyed to her power as that part from whence is derived the act of Production of things For the same reason is the soul of the World as she contemplates her self or superiours termed Saturn as she is imployed in ordering worldly things Iupiter and since the government of the World belongs properly to her the contemplation to the Mind therefore is the one absolutely called Iupiter the other Saturn Sect. IX THis World therefore as all other creatures consisteth of a Soul and Body the Body is all that we behold compounded of the four Elements These have their casuall being in the Heavens which consist not of them as sublunary things for then it would follow that these inferiour parts were made before the Celestiall the Elements in themselves being simple by concourse causing such things as are compounded of them Their formal being from the Moon down to the Earth Their participate and imperfect under the Earth evident in the Fire Air and Water experience daily finds there evinc'd by naturall Philosophers to which the antient Theologians aenigmatically allude by their four infernall Rivers Acheron Cocytus Styx and Phlegeton We may divide the body of the World into three parts Celestiall Mundane Infernall The ground why the Poets â—eign the Kingdom of Saturn to be shar'd betwixt his three Sons Iupiter Neptune and Pluto implying only the three-fold variation of this corporeall World which as long as it remains under Saturn that is in its Ideal Intellectual being is one and undivided and so more firm and potent but falling into the hands of his Sons that is chang'd to this material Being and by them divided into three parts according to the triple existence of bodies is more infirm and lesse potent degenerating from a spiritual to a corporeal estate The first part the heavenly they attribute to Iupiter the last and lowest to Pluto the middle to Neptune And because in this principality is all generation and corruption the Theologians express it by the Ocean ebbing or flowing continually by Neptune understanding the Power or deity that presides over Generation Yet we must not imagine these to be different souls distinctly informing these three parts the World her self being one can have but one Soul which as it animates the subterraneall parts is called Pluto the sublunary Neptune the celestiall Iupiter Thus Plato in Philebo averrs by Jove is understood a regall soul meaning the principall part of the World which governs the other This opinion though only my owâ—â— I suppose is more true then the expositions of the Grecians Sect. X. NExt that of the World Platonists assign many other rational souls The eight principall are those of the heavenly Spheres which according to their opinion exceeded not that number consisting of the seven Planets and the starry Orb. These are the nine Muses of the Poets Calliope the universall soul of the World is first the other eight are distributed to their severall Spheres Sect. XI PLato asserts That the Author of the World made the mundane and all other rationall souls in one Cup and of the same Elements the universall soul being most perfect ours least whose parts we may observe by this division Man the chain that ties the World together is placed in the midst and as all mediums participate of their extreams his parts correspond with the whole World thence called Microcosmus In the World is first Corporeall Nature eternall in the Heavens corruptible in the Elements and their compounds as Stones Mettals c. Then Plants The third degree is of Beasts The fourth rationall souls The fifth Angelicall minds Above these is God their origine In man are likewise two bodies one eternall the Platonists Vehiculum coeleste immediately inform'd by the rational soul The other corruptible subject to sight consisting of the Elements Then the vegetative faculty by which generated and nourished The third part is Sensitive and motive The fourth Rational by the Latine Peripateticks believ'd the last and most noble part of the Soul yet above that is the Intellectuall and Angelick the most excellent part whereof we call the Souls Union immediately joyning it to God in a manner resembling him as in the other Angels Beasts and Plants About thâ—se Platonists differ Proâ—lus and Porphyrius only allow the rationall part to be Immortall Zenocrates and Speusippus the sensitive also Numenius and Plotinus the whole Soul Sect. XII IDeas have their casuall being in God their formall in the first Minde their participated in the rationall Soul In God they are not but produced by him in the Angelick nature through this communicated to the Soul by whom illuminated when she reflects on her intellectuall parts she receives the true formes of things Ideas Thus differ the Souls of Men from the Celestiall these in their bodily functions recede not from the Intellectuall at once contemplating and governing Bodies ascend to them they descend not Those employ'd in corporeall office are depriv'd of contemplation borrowing science from sence to this wholly enclin'd full of errors Their only means of release from this bondage is the amatory life which by sensible beauties exciting in the soul a remembrance