thing to the purpose that wee perceiue better our desires of the soule without any corporall alteration of the body than either loue pleasure or hatred for this comment spoyleth the text because hardly we conceiue any actions of the soule but by these corporall alterations the which induce vs to name them according to Thomas his meaning neither is it true that we prooue by experience without the motions of the body more sensibly concupiscence than ioy or sadnesse and this assumption was admitted of Caietane without any probation Wherefore I thinke we may best say that of all passions wee prooue paine griefe sadnesse pleasure feare and delectation are most notoriously knowne yet because these vehement passions doe not affect vs so commonly but at certaine times and desires of those things we loue continue the longest and fall foorth oftenest therefore men called our sensitiue appetite Concupiscibilis coueting First of all then sadnesse most manifestly is knowne to vs because wee suffer often and feele most sensible paine then pleasure then feare the other are not so open but sometimes they may exceed and so more shew themselues as ire desperation c. Order of Passions in generation or production 2 DIuines and Philosophers commonly affirme that all other passions acknowledge loue to be their fountaine root and mother the reason I take to be for that al passions either prosecut some good or flie some euill those which flie euill as hatred feare sadnesse presuppose the loue of some good the which that euill depriueth as for example who hateth death but he which loueth life who feareth aduersity but he that loueth prosperitie who is pensiue in his sickenesse but hee that loueth health Loue then goeth before all those passions which eschew euil Amongst them which prosecute good loue likewise proceedeth for the passions of our minds are not vnlike the motions of our bodies For as things naturally mooued haue an appetite or naturall inclination to the place whereunto they are mooued mooue and rest therein as the water which runneth so fast downe the mountaines hath an instinct of Nature to be vnited with the Sea for which cause we see brookes and flouds runne with such a maine force to attaine thereunto when they come to the Sea presently they ioyne in friendship and liue in concord ioyning together as louing friends euen so we see in beastes the horse loueth water when hee is thirstie and therefore by desire hee seeketh out some riuer or fountaine when he hath found it he drinketh pleaseth himself therewith and so resteth contented This ordinarie course keepe passions but sometimes this subordination is changed for if a man bee wounded vpon a sodaine the present passion of griefe and ire inuade him and so per accidens in many other cases the foresaid order may be broken Order of Passions in Intention 3 IF we discourse of those Passions which reside in the sensitiue appetite it euer first intendeth pleasure and delight because therewith Nature is most contented from which intention followeth loue hatred ire and such like this passion beasts most desire yea children and sensuall persons wholy seeke after and direct almost their whole actions thereunto for pleasure is the polestare of all inordinat passions and if a man examine himselfe thorowly he shal find that riches glorie health learning and what else most men desire aime commonly at pleasure and delight of the body because these pleasures are easily perceiued and in them the soule seemeth to purchase a quiet rest Neuerthelesse vertuous men whose passiōs are ruled by reason leuel at a higher mark and subordinate pleasure to honestie and delight to vertue because as we say Glorie waiteth on Vertue as the shadow followeth the body euen so vnto good actions followeth a certaine pleasure and sweetnesse howbeit a good man giueth almes yet dooth he not giue it with intention men should commend him as hypocrites do and so be repayd with the pleasure of a good reputation but with the testimonie of a good conscience that hee doth it for the glorie of God Order of Passions in Dignitie 4 IF we compare our passions in dignitie or perfection then those wherewith we prosecute good are more excellent than those wherewith wee esteeme ill and among these loue holdeth the principall place and as a queene in dignitie preceadeth the rest because that loue vniteth the louer in affection with the obiect beloued loue is the root of other affections loue finally maketh vs friends with God and man All we haue said of passions residing in our sensitiue appetite the same we find in the reasonable passion of our will because the will hath such like acts specified of the same obiects directed to the same end for as a Rhetoritian will make an Epistle according to the rules of Grammer as well as a Grammarian euen so what our sensatiue appetite followeth or abhorreth the same our will may prosecute or detest THE FIFT BOOKE of the Passions of the Minde Wherein are deliuered the means to mooue Passions THe water which wee find in euery Citie by three wayes passeth into it either by fountaines or springs by riuers or conduits or by raine snow or halestones that is some water ariseth some passeth some descendeth so in like manner our imaginations or internall sences and consequently our Passions by three wayes are mooued by humours arising in our bodies by externall sences and secret passage of sensuall obiects by the descent or commaundement of reason How passions are stirred vp by humours was aboue deliuered here onely remaineth to declare how they are prouoked by sences and incited by the wit and will And first of all we will begin with the motions of sences as most knowne obuious and ordinarie How sences mooue Passions and specially our sight §. 1. GEnerally they loue and affect vanitie for what is that they loue or can loue in the world and worldly but vanitie that is neither before it is had contenteth nor when it is possessed fully pleaseth nor after it is departed satisfieth For such things are vaine which vanish away and are resolued into nothing They search after lies not onely because all worldly allurements yeeld no felicitie and contentation as they beare vs in hand but also for that in very deed and really they be lies shewing one thing in the rind and externall apparance and an other in the coare and internall essence for cousining arts falsifie and sophisticat nature causing copper seeme gold hypocrisie sanctitie and sences surfeits the soules solaces All sences no doubt are the first gates whereby passe and repasse all messages sent to passions but yet the scriptures in particular wonderfully exhort commaund and admonish vs to attend vnto the custodie and vigilance ouer our eyes Dauid who had once vnwarily glaunced awry and let goe the raines of his eyes at his passions importunity thought himselfe vnable without Gods speciall grace to guide direct and withdraw them from vanitie and therefore
discourse for a slender insinuation will content a ripe apprehension and affoorde matter enough to a sound iudgement It might have passed a great way further and have explicated the supreame perfections in God all which were able to moove a mans heart much more then these we have delivered because as they infinitly surpasse all here we feele see imagine or vnderstand even so they would aboundantly stirre vp our affections to admire love and adore him yet also them I thought good to omitte as not so proper to our present intent neverthelesse I cannot ore-slip some rude delineaments therof therby opening the way to pregnant wits of pregnant matter The fourth Corollary appertayneth vnto the circumstances of imparting giftes or bestowing benefites wherein it is to be noted for memorie sake that we may consider foure things in the giving of a gift all necessary and all belonging to our purpose as in the subscribed Table shall plainely appeare In bestowing a gift we may consider the Giver and his 1 Greatnesse 2 Strangenesse 3 Friendship 4 Enmirie 5 His danger and dammage Gift 6 If exceeding great in it selfe 7 If marvellous deare to the Giver 8 If common to many Receiver 9 If it tend to his great good or riddance from some great evill 10 If in giving he be singled from the rest Manner of giving 11 If with alacritie 12 If without sute or request 13 If with vehement affection 14 If without interest The fift Corollarie respecteth the practise of the aforesayd Motives the which may be vsed after this manner First I suppose a man that intendeth to move passions ought to have tyme and space to prepare himselfe for cursorie perswasions for extemporall inventions seldome make any deepe impressions because as in such cases the inducements are not well examined nor the manner of delivery premeditated so the poynt in question cannot be so substantially grounded and forciblely perswaded as if Arte in manner and matter had co-operated with Nature Secondly presupposed then a man have leysure to enrich his discourse after one hath perused and well vnderstood the precedent Motives he should glaunce over these Tables and either in his owne meditation or in perusing some short treatise of his matter of Love to be perswaded reduce what he readeth to these heads set downe As for example if he exhort Subiects to love their Countrie Students to love learning Souldiours to love Martiall Discipline Men to love theyr Wives Children to love theyr Parents Women to love Modestie in all these and such lyke a little labour conioyned with this help will minister abundance of matter to stuffe an Oration or Panegericall perswasion Meanes or Motives to moove Hatred Detestation Feare and Ire THe Philosophers vniversally define that Contrariorum est eadem disciplina Contraries are taught in like manner and contrariorum contraria est ratio contraries have contrary reasons so to our purpose with great facilitie we may now declare what Motives stirre vp Hatred by assuming the contraries to Love for example if Love it selfe be a Motive to Love then Hatred contrariwise is a Motive to Hatred If resemblance in nature affection iudgement and exercise cause vnion and love certainely dissimilitude in nature difference in iudgement disparity in affections diversity or opposition in exercise cannot but breed dissention and hatred Wherefore hee that perfitly vnderstandeth the former Treatise of the Motives to Love and of himselfe can siâ—t out their contraries hath a sufficient Panoplie and Treasorie of Reasons to stirre vp Hatred Furthermore for better intelligence it is to be considered that Divines and morall Philosophers distinguish two sorts of Hatred the one they call Odium abominationis Hatred of abomination the other Odium inimicitiae that is Hatred of enmitie For as in Love we affect the Person and wish him well so in Hatred of enmitiâ— we detest the Person and wish him evill as if I love my friend I wish him health wealth and prosperitie If the Iudge hate the theese hee wisheth him the gallowes But in this wee differ that I love my friend and health also as good for my friend so that my love is complete and intire but the Iudge abhorreth the theefe and loveth the gallowes as a due punishment and deserved evil for the theefe Contrariwise as in hatred of enmitie the person stayned with vice mooveth me to detest him and wish him evill so in hatred of abomination for the love I beare any person I hate all evils which may befall him for example a man loveth his child and therefore abhorreth death as evil of the child a iust man loveth God and therefore detesteth sinne as an iniurie done to God a man loveth his owne health and therefore hateth diseases or what else may crosse his health So that here we have three things hatred of evill in respect of the person we love love of evill in respect of the person wee hate hatred and love combined in one respect of perfite enmitie and complete hatred Besides as love levelleth at goodnesse without desiring or hoping for it and onely taketh a good liking and complacence therein so desire passeth further and wisheth the enioying thereof albeit such a wish medleth not with hope of obtayning it for many wish Mines of golde States and Kingdomes which they never exspect nor hope to possesse Hope addeth expectation for perceyving some probable possibility of purchace she standeth wayting how to come by it For example Cardinall Wolsey in his yonger yeeres perhaps loved and desired the degree of a Cardinall but yet being so farre from it he had small reason to expect it but after he was entertained of the King and imployed in affaires for the State then he got ground for expectation and so fell into the passion of Hope On the other side hatred first detesteth the evill in it selfe either of enmitie or abomination as wicked men death dishonor c. without relation to vs or our friends Detestation fuga or flight abhorreth them as hurtfull to vs or our friends but as yet they beeing afarre off and not very likely to befall entereth not into the passion of Feare the which then stirreth when danger approcheth Ire proceedeth from some iniurie offered and therefore hateth the inflictor and by all meanes possible seeketh revenge Wherefore Ire Feare Flight including every one of them a certayne sort or spice of Hatred what generally can be said of it will serve for all them in particular howbeit some speciall considerations we will set downe in speciall for their peculiar Motion Particular Motives to Hatred of Enmitie ALthough as I sayd above the Motives to Love contraried be good meanes to perswade Hatred yet for that as Philosophers say Bonum ex integra causa consistit malum ex quolibet defectu Goodnesse cannot consist without the integrity of all partes evill may and ordinarily doth happen vpon every defect that a man bee in health it is necessary every humour hold his iust temper and
proportion that a man be sicke it is enough that one humour onely exceede that an harmony of Musicke be good all partes must keepe tune time and apt concordance that it be badde one iarring voyce will disconsort all in like manner that a man be honest and good is required that hee be endued with all Vertues to be nought or baâ—â—e it is sufficient he be a drunkard a theefe a whoremasâ—â—â— an vsurer or infected with any one vice c. Wherefore honest love supposing a man to be vertuous absolutely thereupon groundeth most effects of kindnesse and therefore the contrarieties thereof will not so aptly moove hatred as some other particular considerations for example wee determined that tolleration of wrongs mooveth a man to love the contrary of this will hardly stirre vp hatred for if wee grant that him we hate refused to suffer any wrongs for vs but avoyded them with mayne might we may well conclude he doth not greatly love vs but violently we should inferre therefore that hee deserved hatred and so I say of some others therefore for more perspicuity and that wee may find out more vrgent arguments to induce men to hatred the case is to be sifted a little more narrowly In hatred of enmitie we detest the person as stayned with evill sinne vice or wickednes for which we wish him iustly punished wherefore all these reasons which induce vs to conceive the greatnesse of his offence or the indignitie of the person or ill demeanour of his life towards God in himselfe or his neighbour all these aboundantly will excite hatred against him Sometimes occasion wil be offered to moove the passion of hatred against some particular person as to inveigh against a Traytour or publike enemie to the State or our selves otherwhiles against a whole State as Turkes Iewes Pagans Heretikes Rebelles against a Common-wealth or some Kingdome which warreth with vs and as these evilles are different so by divers meanes we must perswade our auditors or friends to hate them A private person may be brought into contempt and hatred by Motives gathered from these three Principles His Ingresse into this world His Progresse of life His Egresse or death His Ingresse § 1. 1 IF his Parents were base wicked or infected with any notorious vice if deformed in body or marked by any monstruositie of Nature 2 If the manner of his begetting was vnlawfull as Bastardy and herein be divers degrees of fornication adulterie incest sacrilege 3 If he were born at such a time as the influence of the heavens had some extraordinary action in the tempring of his body as dog daies or at what time his father was in prison for some demerit or in time of great plagues or diseases or commotion in the common-weale 4 If he were borne in a bad place as a wicked Country among vitious people if in a City treacherously inclined or hath bin branded with any notorious vice or persons infamous 5 If his mother in her childing died or was tormeÌ„ted in bringing him into the world with more vehement pangues then women commonly suffer or if before his birth his good father dyed as though God would not vouchsafe to let the wicked child behold his fathers face or presently after hee was borne wherein God shewed him a most speciall grace to take him away betime lest his wicked sonne had caried his grey hayres with sorow to his grave 6 If in the childish yeeres he accustomed to steale lie sweare or were addicted to any vice which shewed the first buddes of a blasted body and corrupted soule But some will obiect as I have heard divers what fault have I if my Parents bee vicious and base And what commendation is thine if thy parents bee vertuous and noble and yet who is hee that had not rather have beene borne of vertuous then vicious noble then ignoble Progenitors That is no fault but a staine this no vertue but an ornament men know full well that waters which runne thorow stinking soyles carrie an vnsavory smell and that winds and vapours drawne from infected places are plaguie messengers to many Countries in like manner Parents naturall propensions to wickednesse imprint for most part in their children a certaine resemblance wherefore as these externall respects be not invincible arguments to convince a vitious nature or a corrupted soule so when in the progresse of life we infallibly discover an exorbitant badde carriage and brutish demeanour then we may well inferre that the first staines and infections were ominous presages of future malice as if Nature had foreseene what an infamous guest was to lodge in that body and therefore prepared a lodging correspondent Adam had a Caine Abraham an Ismael Isaac an Esau Iacob a Dan David an Absolon and many godly Parents vngodly children which argueth manifestly that neither good nature in Parents for what bodies could bee more perfit then those of Adam and Heua wholy framed by Gods owne handes and consequently could have no defect nor vertuous example nor provident instructions can suffice to withdraw a man from wickednesse if his wicked will intendeth to follow it What have not many Bastards prooved well Yes but more have prooved ill and consequently wee may presume they will become rather vitious then vertuous for as the Cannon law well noteth such children are Ca. sigens d. 56 not brought vp with like care and vigilance of their Parents as other legitimate and commonly such spurious ympes follow the steppes of their bad parents His Progresse § 2. THe persons whome wee intend to moove to hatred That vice should most be amplified which the auditors most detest ought to be considered well before wee represent vnto them the filthinesse of the mans vice for which we intend to make him odious vnto them for such is the corruption of some companies as great sinnes with them are little accounted for example he that would disgrace a souldier in the Campe by vehemently exaggerating the mans fornication should little prevayle or a Merchant among Merchants for vsury in taking ten in the hundred or drunkennesse among the Dutch men and such like offences before such persons who eyther will boast of them or defend them or at least extenuate the deformity of them wherefore in every company that vice specially must bee noted which among these men is most detested as treachery and cowardlinesse among souldiers bloud and cruelty among Citizens all sortes of heynous offences among grave sober iudicious and vertuous hearers As in every vertue there is a lowe degree a meane Intension of vice and an excellent for there be beginners goers forward and perfite incipientes proficientes perfecti Likewise in every vertue there is a supreame excellency rare singular and admirable in temperance virginity in fortitude apert perilles of death in prudence present resolutions deepe councell in affaires of greatest importance as manage of States and governement of Kingdomes In iustice neyther to spare friend father
heart is dilated or coarcted more or lesse Many more wayes they may be distinguished but the best and most easie division I take this to be these which I will set downe explicated after this maner First all our Passions eyther tend to some good or fly some evill if they tende to good and prosecute it then the good prosecuted may bee considered in three maners absolutely in it selfe and so we have the passion of love or as of vs to be possessed and enioyed and so we have the passions of Desire and Hope and if it bee vehement it incourageth men to attempt many difficulties often to be more bold than wise Thirdly if the thing desired be present and possessed then riseth vp the passion of Pleasure and Delight so that our affections are carryed to good thinges eyther absolutely future or present for good thinges passed although they often stirre in a man pleasure yet they are conceyved after a sorte of presence either because they were acceptfull to God then and so please him yet or for the present testimony of a good conscience for the precedent vertuous actions or finally for the credite honour and glory which remayneth with those who were witnesses of our good behaviour and godly proceedings If our Passions eschew evill eyther absolutely by hatred or some future evill by feare or some present evill by pensiuenesse and sadnesse And vnto these six love desire pleasure hatred feare and sadnesse all ordinate and inordinate Passions may easily be reduced as in every particular Treatise shal be declared Neverthelesse I can not but allowe that common division of Thomas Aquinas admitted by scholâ—sticall Doctours as very convenient because in very deede wee proove some notable differences in so many passions howbeit not essentiall but accidentall yet in my iudgement this I have betaken mee to ought to bee preferred as more easie to be perceyued more expedient to be declared and more methodicall to bee remembred Besides if every diversity or change we finde in passions were a sufficient reason to encrease their number without doubt I could adde welnie eleven more as Mercy Shamefastnesse Excandescencie Envy Emulation Anxitie Confidence Slouthfulnesse Zelotypia Exanimation Iactation or Boasting with many more And if you answere that these may bee included in those eleaven as inferior Species in their superiours even so say I those five that Thomas Aquinas putteth in the invading appetite I can reduce to those sixe I have set downe as members thereunto belonging The seate place and subiect of the Passions of the Minde CHAP. VII FIrst it cannot bee doubted of but that the passions of our mindes worke diuers effects in our faces wherefore a Poet sayd wisely O quam difficile est crimen non prodere vultu How hard is it a fault with face not to bewray And to the same effect sayd Salomon In facie prudentis Prouerb 17. lucet sapientia oculi stultorum in finibus terrae In the face of a wise man Wisedome shineth the eyes of fooles in the limittes of the land And in another place Cor hominis immutat faciem sive in bona sive in mala Eccles 13. 26. The heart of a man changeth his countenance whether it be in good or evill for in anger and feare we see men eyther extreame pale or high coloured in melancholy and sadnesse the eyes are heavy in ioy and pleasure the motions of the eyes are lively and pleasant according to the olde proverbe Cor gaudens exhilerat Proverb â— faciem a reioycing heart maketh merry the face And questionlesse wise men often thorowe the windowes of the face behold the secrets of the heart according to that saying of Salomon Quomodo in aquis Prou. 27. 1â— resplendent vultus prospicientium sic corda hominum manifesta sunt prudentibus as the faces of those which looke into waters shine vnto them so the heartes of men are manifest vnto the wise not that they can exactly vnderstand the heartes which bee inscrutable and onely open vnto God but that by coniectures they may aime well at them for as he which beholdeth his face in the water doth not discerne it exactly but rather a shadowe than a face even so he that by externall phisiognomy and operations will divine what lyeth hidden in the heart may rather conceive an image of that affection that doth raigne in the minde than a perfite and resolute knowledge yet doubtlesse this small shadow may help much Superiors or Examiners to trace out divers matters and get light of the secrets of mens affections as Alexander the great endued with this experience once prooved who after hee had wonne the citie of Tarson belonging to Darius entring vpon a hote summers day naked into the river Cydmus and Quâ—ntuâ— Curtius lib. 3. thereby catching a vehement agâ—w insomuch that hee could not proceede against his enemies which then were very neere wherefore he resolved himselfe to take some vehement medicine that presently should eyther amend him or end him An ancient Physition which from his youth had alwayes attended vppon him called Philip of Acarnon promised that he would prepare him such a potion the matter was concluded but whilest the Physition prepared the medicine Parmenio a captaine whom Alexander of all others loved and trusted most vnderstanding Alexanders determination sent him a letter disswading him by all meanes not to deale with the potion of Philip because he vnderstood he was corrupted by Darius Alexanders enemy with promise of a thousand talents and his sister in marriage that he should kill him Alexander astonied with these newes was cast into a woonderfull perplexitie Shall I adventure thought he to drinke this medicine What if it be poyson Shall I not then be accounted the cause of mine owne death Shall I suspect the fidelitie of my Physition Or shall I suffer my enemy to kill me in my bedde While he was in this deliberation the Physitian brought him the potion When the King sawe him he raysed himselfe vpon his elbow and taking his letter in his left hand with the other hand hee tooke the cuppe and strait supped it off when he had done so hee delivered the letter to Philip to reade and whilest hee was reading he beheld him continually in the face supposing that if hee had bin faulty some token would have appeared in his countenance when Philip had read the letter he shewed more tokens of displeasantnesse than of feare the which with the loving words of the Physitian assured Alexander of his servants fidelity and caused him not onely to reiect all feare of death but also to conceyve an extrarodinary hope of amendment as indeede not long after it proved By this example superiours may learne to coniecture the affections of their subiectes mindes by a silent speech pronounced in their very countenances And this poynt especially may bee observed in women whose passions may easily be discovered sor as harlots by the light and wanton motions of
conceits apprehending that they loue or hate farre differently from that it is in very deed that they bee commonly too rash attempting greater enterprises than their forces are able to performe and for the most part more bold than wise guiding their actions 〈◊〉 not by reason and iudgement but by harebraine affections and as they are headlong and obstinat when strong passions possesse them so are they irresolute and inconstant when a weake affection dooth mooue them for being accustomed to follow their appetites as long as they continue they persist in one mood but after the weeke passion is appeased their iudgements and determinations are changed These men ought to bee wonderfull warie in their words and circumspect in their actions alwayes hauing themselues suspected wherefore I would persuade them first to craue of God helpe and grace to ouercome so hard a nature secondly to conferre with wise and discreet men about their owne affaires and determinations rather relying vpon them than their owne iudgements which counsell Salomon gaue saying Fili ne innitaris prudentiae tuae Sonne be not married to thy Prou. 3. 5. owne wisdome Thirdly that euery day they vse some meane to ouercome their peruerse nature for as wee prooue by experience such men haue many crosses and griefes of mind their company commonly all eschew and to be short they are a burthen to themselues and others whereas if they would but with a little diligence moderat their passions as such men bee wittie and high spirited so they would be humble and affable there is no sort of men whose conuersation would be more gratefull than theirs for they bee like vnto a faâ— soile that yeeldeth great aboundance of what is sowne good or euill corne or darnell flowers or weedes Pollicie in Passion CHAP. IIII. SInce men by nature are addicted to conuersation and one dependeth vpon another therefore it importeth much to know how to second or crosse other mens affections how we may please or displease them make them our friends or foes But because this subiect is infinite I will only set downe certaine generall rules whereby some small light may be had how to liue and deale with men to the intent that loue peace and charitie be conserued for good Christians ought not onely to procure an vnion with God but also an amitie with men and the world being greene in mallice and withered in goodnesse men more guided by passions than ruled by reason therefore the wiser ought to prouide a salue proportionated to the sore and meanes to preuent mallice least the children of darkenesse in prudence surpasse the children of light seeing our Maister taught vs how the cic of a doue adorneth best the serpents head The first rule may be this All men commonly are pleased with them whom they see affected with those passions whereunto they are subiect and inclined This rule both experience teacheth and reason prooueth We see that lyons tygres and leopards whose inclinations are most cruell whose passions most fierce yet one affecteth another and liueth in quiet societie for the similitude of inclinations and likelinesse of passions Alexander asked a pyrat that was taken and brought before him How he durst be so bold to infest the seas and spoyle the commerceries he answered That he played the pyrat but with one ship and his Maiestie with a huge nauie the which saying so pleased Alexander that he pardoned his life and graunted him libertie so much could the similitude of action transport the kings affection The reason also of this rule may easily be deliuered because all likelinesse causeth loue and as euery one iudgeth he doth the best or at least approoueth well euen so he cannot disprooue but allow the same in others Hereupon followeth that if thou wilt please thy master or friend thou must apparrell thy selfe with his affections and loue where he loueth and hate where he hateth and vniuersally to sooth other mens humours plaineth the way to friendship and amitie and as this meane fostereth flatterie if it be abused so it nourisheth charitie if it be well vsed Out of this rule we may deduce the second which ought no lesse to be obserued in conuersation than the former That men commonly hate those whome they know to be of contrarie passions whereupon proceedeth that common Prouerbe He that hateth whome I loue how can he loue me for as fire with fire doe neuer iarre so fire and water can neuer agree But in the next Booke which shall be of Loue I pretend to discusse better this rule because as similitude causeth loue so dissimilitude breedeth hatred Therefore I omit to declare how sometimes likelinesse of passions engendreth contention as we say Figulus figulum odit one potter hateth another and Inter superbos semper sunt iurgia among prowd men there are euer brawlings for if similitude of passions preiudicateth profit then likelinesse of affections causeth dissention The third rule Be not too credulous to men in their owne causes for as selfe-loue for the most part conceiues what appertaineth to our selues with a greater shew of good and honestie than indeed the thing carrieth with it so men mooued therewith declare the matter as they conceiue it for words spring from conceits these are the tree those the flowers and leaues which doe follow by iust proportion Wherefore Alexander did Plutarch in Alexandâ—o wisely as Plutarch recounteth at the beginning of his raigne by shutting one of his eares with his hand when he heard any accuser in criminall causes thereby reseruing as he said audience for the defendant Contrariwise others mens matters which hinder our profit or crosse our designes for the most part wee extenuat and abase As in Italie once befell to a number of wise men who heard an Oration wherein they were all welnigh persuaded but the next day came vp another Oratour and told a contrarie tale and changed their minds persuading them all to the other part for which cause we may adioyne the fourth rule The fourth rule When you are induced to any thing by act that is by a tale well told in Rhetoricall manner flexibilitie of voyce gestures action or other oratoricall persuasions good I hold it a while for a man to suspend his iudgement and not to permit his will follow too farre his motion more artificiall than naturall grounded vpon affection rather than reason For that saying of Isocrates ought well to be weighed who being demaunded what was Rhetorike answered to make great things little and little great wherefore after Aeschines was Erasm libr. 8. Apâ—ph banished from Athens comming to Rhodes he made an Oration to the people in declaration of his cause of exile they wondered at the Athenians who had banished him so vndeseruedly O quoth hee you did not heare what Demosthenes answered to my reasons ascribing wholy the cause of his exile to the force and eloquence of Demosthenes oration By this example we see proued that commonly wise
crosse were rent asunder the vgly fiendes were to imbrue their invisible clowches in my execrable soule and the reprobate Iewes bathed their handes in thy blessed blood I was to have dwelt in vtter darkenes for my manifolde offences and the light of thine eyes were obscured to satisfie for mine innumerable transgressions If I consider the payne thou sustayned in regarde of merite woorth and valuation as it farre exceeded the demerit of our sinnes so consequently all those evilles damages and torments which wee incurred by sinnes and therefore were well compared by Saint Chrysostome to a sparke of fire cast into the immensive Ocean Sea for as Saint Paul witnesseth Vbi abundavit Chrysost in hom ad Pop. delictum superabundavit gratia Where sinne abounded grace over-abounded But otherwise if wee Rom. 5. weigh the substance of thy paynes we cannot compare them with those of the damned because those torments and thy loving dolors were in a farre different kinde and therefore admit not well comparison for those griefes are enforced thine voluntary those with remorce of acted offences thine with conscience and perfit cognition of innocencie those are tortures for evilles thine are riddance from evills And truely they who would ascribe vnto thee the infernall dolors vpon the crosse or in the garden in mine opinion rather offend in ignorance as not perfitly vnderstanding the deformed nature of those vnexplicable torments then vpon malice attributing them vnto thee For neyther didst thou sorrow for paynes as afflictions deservedly inflicted for thy crimes neyther didst thou nor couldest thou hate and abhorre God the inflictor of such horrible torments neyther diddest thou nor couldest thou despaire of thy Fathers favours who infinitely vncessantly eternally vndoubtedly loved and honored thee and of whose love thou wast as sure as of thine owne eternall life Therefore at last I hope such vnpure minds The Puritans errour will amend their impure errours and at last reclame their ignorant blasphemie Notwithstanding this I will confesse and cannot deny but that thy paynes as well in the Garden as vpon the Crosse were as bitter in vehemency and intension perhaps as those of the damned because thy love no doubt was more intensive towardes Mankinde then their love to themselves therefore thy hatred was more vehement of our trespasses then their abomination of torments for love of the good we wish and hatred of the evill opposite thereunto weigh ever the same and are ballanced alike wherefore griefe necessarily ensuing compassion full hatred counterpoyseth the vehement intension of Love And as thy Love of man never had Paragon in vehemencie so thy Dolors never had like in intension and therefore truely the Prophet sayd in thy Person Non est dolor sicut dolor meus No dolors are comparable with mine By this I inferre O sweete Iesu that thou having delivered me from such horrible paine and for this Redemption suffered such excessive payne I should love thee in condigne gratitude with correspondent affection to both paynes but this Sphere is too large for my feeble activitie to reach Thou therefore enlarge my heart who aymedst specially in them both at a proportionate gratefull Love and affectuall recognition of men The 17. Motive to Love which consisteth specially in the manner of giving giftes and bestowing favours IT is a common saying among spiritual men that God respecteth not so much the quantitie as the qualitie of our actions and good workes the which protrite Axiome seemeth grounded vpon divers Scriptures Specially the fact of that poore Woman which cast her two mites in Gazaphilacium which gave more her need considered then all they who bestowed large portions of their superfluous riches because ordinarily when we find great difficultie to doe well and yet breake thorow it that argueth a more perfitte affection and intier good will towards the partie for whose sake wee vndergoe it Agayne we have registred by the Apostle that hilarem datorem diligit Deus Our Lord loveth a pleasant giver that is when a man imparteth his goods for 2. Cor. 9. Gods honor and glory God liketh him that effecteth it with alacritie and pleasantnesse for some men you have who bestow benefites vpon their friends in such sort as they seeme to give so much of their blood for they make a shewe of a certayne loathing giving which diminisheth in great part the gift Therefore in the receyving of a benefite these circumstances may be considered which follow every one of them dignifying of it and consequently casting a sparke of bountie from the Giver into the heart of the Receyver to moove him to Love The first Circumstance The greatnesse of the Giver THe dignitie or preeminence of any Principle ennobleth and inhaunceth the Effect so noble Parents produce noble Children a meane worke proceeding from an excellent Workeman winneth by relation to the Author I know not what more credit and reputation then if it had proceeded from an Artificer of lesser account In like manner a gift comming from a great Person carieth ever a sente of a certaine greatnesse and rellisheth ever eyther of Nobillity Excellency Superiority or all Charles the fift in his long troublesome warres in Germanie beeing almost ever pressed with want of money and vnable to remunerate the Services of divers Dutch Captaines and Nobles whom hee had entertayned after any great exployte perfourmed by them to acquite their service in some sort which Alexander would have repayed with Citties or States hee was accustomed in the open fielde in midst of his Nobles to call such a Captaine or Coronel before him and there in the presence of the whole Campe take a gold cheine from about his owne necke and put it about the neck of the other so embrace him thanke him and with this honour so solemnely circumstanced by such a Person as the Emperour with such acknowledgement of his desert and valour with the view of all the Armie many of them esteemed this favour greater then if in very deede hee had given them a Cittie for they valued that cheyne more then many bushels of the like gold but not of like glory for the onely Emperours Person and the taking of it from his Necke hanged at it such a pretious Iewell as in warlike conceits a million of golde would not countervaile and it was esteemed a sufficient testimony of honour for a Martiall man to vaunt of all the dayes of his life There be also divers reasons why the dignity of the Giver inhaunceth not a little the value of the gift First all gifts are signes of love and affection and therefore as the love of a great Personage caeteris paribus is much more to be prized then of a meaner so the giftes issuing from such affections ought more to bee accounted Secondly if the Giver be wise and discreete it argueth he esteemeth vs to deserve such a benefite the which reputation deserveth no small estimation 3. If the Giver bee vertuous it is
53 What should be the reason why some be more apt for vnderstanding than others 54 And why some more fitte for one Science then others 55 Why great wits have ill memories and good memories be not of profound conceit 56 Why some mens wits be excellent in speculations but very simple in practize other rare in action and dull in speculation 57 How we remember Concerning Memory 58 In what part of the Braine resideth the formes fit for memory 59 How they be subordinated to our will 60 How we forget 61 How we conceyve things in dreames wee never see nor heard of before 62 What helpeth and hindereth Memorie and by what manner 63 Why doth Memorie fayle in old men 64 Whether Memorie bee a facultie distinguished from our Vnderstanding or no. 65 Whether artificiall Memory impeacheth naturall Memory or no. 66 How commeth it to passe that a man can be able to recite a long Oration from the beginning to the end without confusion 67 How can one recite a Psalme from the beginning to the ending and yet shall be scarce able to prosecute one verse if you give him it in the middest except hee beginne agayne 68 How can possibly be conserved without confusion such an infinite number of formes in the Soule as we see Learned men and Artificers reteyne in what tables are they paynted in what glasses are they to bee seene why doth not the huge Mountayne darken little moaths in the Sunne the formes of fire fight with the formes of water 69 How when we would remember can we single a Flye from the vniversity of Beastes foules and fish how a Violet from the infinite varietie of flowers hearbes and trees 70 What is the obiect of our Will Concerning the Will 71 What Intension 72 What Election 73 What Free-will 74 When our Will fully consenteth to any thing 75 What Motives moove vs to love or hate 76 What is love hatred hope desperation feare boldnesse desire abhomination pleasure sadnesse ire 77 In what confisteth the particular vertues and vices of the Will what is humilitie liberalitie magnanimitie c. all these be extreme hard to be knowne and whereas one perhappes can guesse grossely at some description you shall have tenne thousand who can scarce imagine what they meane 78 How the Will commandeth the toe or finger to moove and presently they obey the maner or meane 79 How lower Passions of the Minde seduce and pervert the Will 80 How the wil being blind can make choise and election of divers things preferring one before another If I would follow here an other Subiect that is the super-naturall giftes wherewith GOD hath indued our soules wittes and willes by discoursing of Faith Hope Charitie and Grace I might easily multiply this aforesayde number with as many more as all learned Divines will confesse but this would both passe the limites I have prescribed and also the matter whereunto I am betaken But let vs now descend vnto our sensitive appetite wherein we may moove almost all those difficulties touched in the Will 81 How do humors of the body stirre vp Passions Concerning Passions and internall sense 82 Or why do Passions engender corporal humors 83 After what manner are Passions stirred vp 84 How they blind Reason 85 How they cease and fall away by themselves 86 Whether our coveting and invading appetites are one faculty or two 87 How they are distinguished 88 In what subiect reside they 89 What is our fantasie or imagination 90 Where it resideth how it receiveth keepeth those formes and figures which sense ministred vnto it 91 How our Vnderstanding maketh it represent vnto it what it pleaseth 92 How our Wit can cause it conceive such obiects as sense never could present vnto it 93 Whether it contayneth more faculties then one or no. 94 How doth our eyes see admitting something into them or emitting something out of them 95 What is the obiect of our sight 96 In what part of the eye consisteth principally the vertue of seeing 97 Why do two eyes not see all things double 98 Why fixe we stedfastly our eyes vpon one thing when we will see it exactly 99 Why doe olde men see better a farre off than neere hand 100 Why do spectacles helpe the sight 101 And those spectacles hinder yong men which do helpe old men 102 Why hath Nature drawne so many veiles and stuffed them with humours in the eye 103 Why in the deepest cold of Winter when the face is almost benummed with cold yet the eye almost feeleth no alteration 104 Why cannot many abide that you looke fixe in theyr eyes 105 How commeth it to passe that greene colours comfort eyes and white or blacke colours spoyle them 106 Whereupon commeth such variety of colours in the cyrcle of the eyes 107 Why doth the beholding of sore eyes cause sore eyes 108 What is the cause that maketh every thing seeme double if we presse the corners of our eyes 109 Why doth a Pallace if it be quadrangle seeme round a farre off 110 Why doe Starres in the firmament seeme to vs to twinckle and not the Planets Twenty more Problemes I could set downe about the manner of seeing about the Pyramis which perspectives imagine necessary for every operation of seeing what those axes be those corners greater or lesser the manner of producing those visible formes their concourse their substance and wonderfull proprieties all these affoord aboundant matter of discourse and occasions of difficulties But let vs passe a little to our hearing 111 What is the faculty of hearing where it resideth Concerning Hearing and what is the obiect 112 How are sounds brought so farre off to our eares 113 What is the Eccho 114 By what manner is it made 115 Why may we see the flame and smoake of artillerie aloofe off in a moment but not perceive the sound till a good while after 116 Why those that stand below in the Church-yard heare them better which speake above than those which stand in the Steeple below them 117 Why do we heare better by night then by day 118 Why doth the fyling of Iron grind some mens teeth 119 For what reason corporall Musicke and Consortes of Instruments so ravish and abstract a spirite a soule transporting it almost into a Paradice of ioy 120 Why doth iarring voyces so much discontent the eare These Questions I might propound but GOD knowes who was is or ever shall bee able to answere them exactly I know superficiall Schollers and vngrounded Philosophers who ad pauca respicientes de facili iudicant will thinke these easie to bee resolved because they can say what they know but that will not suffice because the Sphere of knowledge doth infinitely exceede the limites of theyr capacities As much as I have delivered in this matter might be sayd of touching tasting and smelling of laughing weeping sighing coughing respiring of famine digestion nutrition augmentation generation of the causes of many diseases
Augustine animae quos Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant ex Latinis quidam vt Cicero 3. Tuscul perturbationes dixerunt alii affectiones alii affectus alii expressas passiones vocav runt The motions of the soule called of the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Latines as Cicero called them perturbations others affections others affectes others more expresly name them Passions They are called Passions although indeed they be actes of the sensitive power or facultie of our soule and are defined of Damascene Motio sensualis appetitivae virtutis ob boni vel mali Damasc 2 de fide orth ca. 22. imaginationem a sensual motion of our appetitive facultie through imagination of some good or ill thing because when these affections are stirring in our minds they alter the humours of our bodies causing some passion or alteration in them They are called perturbations Cic. in 3. Tusc for that as afterward shall be declared they trouble wonderfully the soule corrupting the iudgement seducing the will inducing for the most part to vice and commonly withdrawing from vertue and therefore some call them maladies or sores of the soule They bee also named affections because the soule by them either affecteth some good or for the affection of some good detesteth some ill These passions then be The definition of Passions Zeno apud Cic. 4 Tusc itâ— definit perturbatio ceu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aversa a recta ratione contra naturam animi commotio certaine internall actes or operations of the soule bordering vpon reason and sense prosecuting some good thing or flying some ill thing causing therewithall some alteration in the body Here must bee noted that albeit these passions inhabite the confines both of sense and reason yet they keep not equall friendship with both for passions and sense are like two naughtie servants who oft-times beare more love one to an other than they are obedient to their Maister and the reason of this amitie betwixt the passions and sense I take to bee the greater conformitie and likenesse betwixt them than there is betwixt passions and reason for passions are drowned in corporall organs and instruments aswell as sense reason dependeth of no corporall subiect but as a Princesse in Why passions follow rather Sense thaâ— Reason her throne considereth the state of her kingdome Passions sense are determined to one thing and as soone as they perceyve their obiect sense presently receives it and the passions love or hate it but reason after shee perceiveth her obiect she standes in deliberation whether it bee convenient shee should accept it or refuse it Besides sense and passions as they haue had a league Cic. vbi supra Aristotle insinuates 3. Eth. ca. 2. the longer so their friendship is stronger for all the time of our infancie and child-hood our senses were iointfriendes in such sort with passions that whatsoever delighted sense pleased the passions and whatsoever was hurtfull to the one was an enemy to the other and so by long agreement and familiaritie the passions had so engaged themselves to sense and with such bondes and seales of sensual habites confirmed their friendship that as soone as reason came to possession of her kingdome they beganne presently to make rebellion for right reason oftentimes deprived sense of those pleasures he had of long time enioyed as by commaunding continencie and fasting which sense most abhorred then passions repugned very often haled her by force to condescend to that they demaunded which combate and Rom. 7. 23. captivitie was well perceived by him who sayd Video aliam legem in membris meis repugnantem legi mentis meae captivantem me in lege peccati I see an other law in my members repugning to the law of my minde and leading mee captive in the law of sinne Whereupon Saint Cyprian sayde Cum Avaritia c. Wee must contend Cypr. in lib dâ— mortalitate with avarice with vncleannesse with anger with ambition wee have a continuall and molestfull battell with carnall vices and worldly inticements Moreover after that men by reason take possession over their soules and bodies feeling this warre so mightie so continuall so neere so domesticall that eyther they must consent to doe their enemies will or still bee in conflict and withall foreseeing by making peace with them they were to receive great pleasures and delights the most part of men resolve themselves never to displease their sence or passions but to graunt them whatsoever they demaund what curiositie the â—ies wil see they yeelde vnto them what daintie meates the tongue will taste they never deny it what savours the nose will smell they never resist it what musicke the eares will heare they accept it and finally whatsoever by importunitie prayer or suggestion sensualitie requesteth no sooner to reason the supplication is presented but the petition is graunted Yet if the matter heere were ended and reason yeelded but onely to the suites of sensualitie it were without doubt a great disorder to see the Lorde attend so basely vpon his servants but reason once beeing entred into league with passions and sense becommeth a better friend to sensualitie than the passions were before for reason straightwaies inventeth tenne thousand sorts of new delights which the passions never could have imagined And therefore if you aske now who procured such exquisite artes of Cookerie so many sawces so many broths so many dishes No better answere can bee given than Reason to please sensualitie who found first such gorgeâ—â—s attyre such varietie of garments such decking trimming and adorning of the body that Taylors must every yeere learne a newe trade but Reason to please sâ—nâ—ualitie who dâ—uised such stately Palaces such delicious gardens such precious canopies and embroidred beddes but Reason to feede sensualitie In fine discourse over all artes and occupations and you shall find men labouring night and day spending their witte and reason to excogitate some newe invention to delight our sensualitie In such sort as a religious man once lamenting this ignominious industry of reason imployed in the service of sense wished with all his hearte that godly men were but halfe so industrious to please God as worldly men to please their inordinate appetites By this wee may gather howe passions stand so confined with sense and reason that for the friendship they beare to the one they draw the other to bee their mate and companion Of Selfe-love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Amor proprius CHAP. III. ALthough in the precedent Chapter wee touched in part the roote from whence did spring those spinie braunches of briarie passions that was the league and confederacie made with senses yet for more exact intelligence of their nature or rather nativitie I thought good to intreate of self-selfe-love the nurse mother or rather stepdame of all inordinate affections God the author of nature imparter of all goodnes hath printed in euery creature according
to his divine providence an inclination facultie or power to conserve it self procure what it needeth to resist impugne whatsoever hindereth it of that appertaineth vnto his good and conservation So we see fire continually ascendeth vpward because the coldenesse of the water earth and ayre much impeacheth the vertue of his heate heavie substances descend to their centre for their preservation the hare flieth from the houndes the partridge hideth her selfe from the tallent of the hawke and in fine God hath enabled every thing to eschew his ennemy and enioy his friend Whereuppon grew that protrite distinction of a triple appetite naturall sensitive and reasonable the first we finde in elements and plants the second in beasts and men the third in men and angelles the first Philosophers call a naturall inclination the second a sensitive appetite the third a reasonable or voluntary affection neverthelesse the naturall inclinations of inanimate creatures and the sensitive appetites of living thinges dissent in some points because they with one motion eschew their contraries procure their owne good and obtaine that they need as for example the fire by the same motion ascendeth to heaven getteth his place and flieth from earth and water as contraries the boyling water set from the fire cooleth it selfe and withall expelleth the vnnaturall heate Men and beastes with one appetite prosecute the good they desire and with an other they slie the evill they abhorre as for example with one appetite a man desires good wine and with another detesteth ill wine An other difference besides there is because men and beasts in their appetites have a certaine pleasure and delectation paine or griefe the which affections can not be found in any inanimate creatures This delight or payne God imparted vnto vs that wee might thereby be stirred vp to attempt those actions which were necessary for vs or flie those inconveniences or harmes which might annoy vs for who would attend to eating or drincking to the act of generation if Nature had not ioyned thereunto some delectation A pregnant proofe of this may be seene in sicke men who having lost their appetites loathe nothing so much as meate Heere we may beginne to discover the coasts of Selfe-love for God having so bountifully granted vs meanes to provide for such thinges as were needefull and to avoyde such things as were harmefull adioyning pleasure to the one and paine to the other wherevppon ensued that having a reasonable soule the which like an Empresse was to governe the body direct the senses guide the passions as subiects and vassalles by the square of prudence and rule of reason the inferior partes were bound to yeeld homage and obey Then Selfe-love vpstarts and for the affinitie with sense for the causes alleadged in the precedent chapter will in no case obay reason but allured with the baite of pleasure and sensualitie proclaymeth warres and rebellion against prudence against the love of GOD in so much this tyrant prevaileth that if reason commaund a temperate dyet she will have exquisite and superfluous dishes if reason will be contented with a meane decent attire she will have gorgeous and above her state and condition In summe from this infected love sprung all the evils welnie that pester the world the which Saint Augustine Aug. lib. 22. deciv cap. 2â— With saint Augustine consenteth Plato 5. de legibus And Arist 9. Eth. c. 8. doth gather together yet leaveth out many Mordaces curâ— c. griping cares perturbations moanes feares madde ioyes dissensions strifes warres stratagems angers enmities falshood flatterie theft rapine and a number more which there he reckneth and I to avoyd tediousnes omit Yet by this may also be vnderstood that famous distinction more practized than knowen of many I meane of two loves the one that buildeth the citie of Ierusalem the other the citie of Babylon Aug super psal 64. that is the love of God buildeth the cittie of the predestinate Selfe-love the cittie of the reprobate that repaireth the ruines of Angelles this filleth the infeâ—â—all dennes with Divels for charitie and the love of God being the base and foundation of all goodnesse without which all vertues are dead and not availing to life everlasting rendreth a spirituall life animating the iust to serve God flie vice follow vertue with which vertues and good workes Gods church is replenished and Sathans synagogue emptied Contrariwise self-Selfe-love following inordinate affections inticeth the cittizens of Ierusalem to prosecute pleasures vnbridle their senses enioy the roses till they flourish not to let wither the Mayie flowres of their flesh haleth the poore soules from the libertie of Ierusalem to the captivitie of Babylon thereby casting the children of God into the thraldome of Sathan By this it appeareth howe God gave every man an inclination to love himselfe yet subordinated to reason and how by the pleasure of sensualitie it is growne to such a head that rather it ruleth reason than reason ruleth it Selfe-love then may bee defined an inordinate inclination of the soule affecting too much the pleasures of the body against the prescript of right reason this may well be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 olde Adam the law of the flesh sensualitie the enemie of God the spring of vice the roote of impietie the bane of godly conversation the obiect of mortification the sincke of sinne ever craving never concent tyrannizing over the greatest and overthrowing the least How the Passions may be well directed and made profitable CHAP. III. IT hath beene declared I thinke sufficiently howe most men inordinately followe the vnbrideled appetite of their sensual passions yet no doubt but they may by vertue be guided and many good men so moderate and mortifie them that they rather serve them for instruments of vertue than foments of vice and as an occasion of victory than a cause of foyle For Christ our Saviour in whom neyther sinne nor inordinate affection could fall no doubt was subiect to these passions Tristis est anima Matth. 26. Luke 22. Marke 14. mea sayth he vsque ad mortem My soule is sadde even vntill death And Coepit pavere toedere He beganne to bee afrayde and heavy Feare and heavynesse no doubt are passions of the mind yet because in Christ they were prevented with reason and guided by vertue neyther alluring him to sinne nor ingendring vitious Hieron ep 22. ad Eustoch quem sequuntur scolastici Psalme 4. Philip. 2. habites therefore of Divines they rather were called propassions than passions Moreover the Scriptures exhort vs to these passions Irascimini nolite peccare Be angry and sinne not Cum metu tremore salutem operamini with feare trembling worke your salvation And therefore it were blasphemous to say that absolutely all passions were ill for so the Scriptures should exhort vs to ill The reason also commonly allowed of Philosophers and Divines most pregnantly prooveth this veritie for if the motions of our willes be
escaped the invading appetite onely inclineth to the possessing of those obiects which may hardly be gotten and hardly escaped This explication in my opinion as it is more common so it is more vnture for who doubteth but many both love and desire which according to all Doctours are operations of the coveting appetite divers things harde to be compassed as the two vnchaste Iudges the chaste Susanna and in beasts we see they often affect love and desire that they hardly can purchase It were folly to thinke the foxe affected loved or desired not a goose because she were surely penned vp hardly to be come by or the wolfe desired not the sheepe when she is defended with the shepheards dogges Besides many be angry which is a passion of the invading appetite for things they may easily avoyde as the Lady which child her maide because the floore of her chamber was defiled with a droppe of a candle Finally we knowe God himselfe to bee affected with anger to whome nothing can be hard or difficile Many things more might be saide concerning this matter as how the difference of hardly or easily obtaining a thing can not cause such diversities of inclinations for so wee might say our seeing might be divided for some things we see with facilitie others with difficulty some sounds wee heare easily others hardely Moreover the difficultie of obtaining an obiect rather deterreth a man from procuring it than inciteth to prosecute it and therefore consequently it cannot be a cause of distinction But these arguments and many more for brevities sake I omit pretending after another maner to explicate this division The other explication and as easie to be perceived as the precedent is this First as we have insinnuated before God and Nature gave men and beasts these naturall instincts or inclinations to provide for themselues all those thinges that are profitable and to avoyde all those things which are damnifieable and this inclination may bee called concupiscibilis coveting yet because that GOD did foresee that oftentimes there should occurre impediments to hinder them from the execution of such inclinations therefore he gaue them an other inclination to helpe themselues to overcome or avoide those impediments and to invade or impugne whatsoever resisteth for the better execution whereof he hath armed all beasts either with force craft or slight to eschew all obstacles that may detayne them from those things which they conceive as convenient Wherfore to the Bull hee hath imparted hornes to the Boare his tuskes to the Lion clawes to the Hare her heeles to the Fox craft to Men theyr hands and witte And for this cause wee see the very little children when any woulde deprive them of theyr victualles for lacke of strength to fight they arme themselves with teares To this explication it seemeth that the names of Irascibilis and Concupiscibilis more aptly agree than to the other because heere onely Irascibilis invadeth and impugneth and not affecteth or desireth as in the other And thus much concerning this division How many Passions there are coveting and how many invading in the next Chapter shal be declared The division and number of Passions of the Minde CHAP. VI. THomas Aquinas with the troupe of Thomists affirmeth that all the Passions of our Minde be no more than eleaven Sixe he placeth in the coveting appetite and five in the invading The first sixe are love desire or concupiscence delight or pleasure and three opposite to these hatred abhomination sadnesse or paine The latter five are hope and despaire feare and audacitie the fift is ire This number may be declared by experience and approoved with reason the experience is common welnie in all beasts but most evident in the wolfe and the sheepe First the wolfe loveth the flesh of the sheepe then he desireth to have it thirdly he reioyceth in his prey when he hath gotten it Contrariwise the sheepe hateth the woolfe as an evill thing in himselfe and thereupon detesteth him as hurtfull to herselfe and finally if the woolfe seize vpon her shee paineth and grieveth to become his prey thus we have love desire delight hatred abhomination griefe or heavinesse the sixe passions of our coveting appetite But now put case the Woolfe should see the shepheard about his flocke armed with a guard of dogges then the Woolfe fearing the difficulty of purchasing his prey yet thinking the event though doubtfull not impossible then he erecteth himselfe with the passion of Hope perswading him the sheepe shall be his future Hope spoyle after the conquest and thereupon contemning the dogges despising the shepheard not weighing his hooke crooke stones or rurall instrumentes of warre with a bolde and audacious courage not regarding Boldnesse any daunger hee setteth vpon the flocke where in the first assault presently a mastife pincheth him by the legge the iniurie he imagineth ought not to be tollerated but immediatly inflamed with the passion of Ire Ire procureth by all meanes possible to revenge it the shepheard protecteth his dogge and basteth the woolfe as his presumption deserved The woolfe perceiving himselfe weaker than he imagined his enemies stronger than he conceyved falleth sodainely into the passion of Feare as braggers doe who vaunt much at the beginning Feare but quaile commonly in the midle of the fray yet not abandoned of all hope of the victory therefore he stirreth vp himselfe and proceedeth forward but in fine receyving more blowes of the shepheard more woundes of the dogges awearied with fighting fearing his life thinking the enterprise impossible oppressed with the passion of Desperation resolveth himselfe Desperation that his heeles are a surer defence than his teeth and so runneth away By this example wee may collect the other five passions of the invading appetite hope boldnesse or presumption anger or ire feare and desperation Aristotle reduceth all passions to pleasure and payne Arist. 2. Eâ—h cap. 3. for as we see sayth hee there is no wickednesse men will not attempt for pleasures so wee trye many to bee deterred from the study of vertue onely for the feare of paine Some other moderne Philosophers ayming almost at the same marke distinguish in generall all Passions into two members that is some consist in prosecuting procuring or getting of some good thing profitable vnto them others in flying or eschewing some ill thing that might annoy them I sayde they aymed almost both at one marke because who prosecuteth any obiect that conduceth to his nature receyveth thereby pleasure as the thirstie desireth drinke and drinke affordeth pleasure so he that shunneth any thing disconvenient to nature shunneth consequently payne which concomitateth such disagreeing obiects as a dog that flyeth from a stone cast at him With these two divisions consenteth the third that all Passions may be distinguished by the dilatation enlargement or diffusion of the heart and the contraction collection or compression of the same for as afterward shall bee declared in all Passions the
men were patient And great men were valiant And red men were loyall All the world would be equall To this seemeth not vnlike an other olde saying of theirs From a white Spaniard A blacke Germaine And a red Italian Liberâ—nos Domine And we in English To a red man reade thy reed With a browne man breake thy bread At a pale man draw thy knife From a blacke man keepe thy wife The which we explicate after this sort The redde is wise The browne trustie The pale peevish The blacke lustie By which auncient Proverbes may be collected the verity of the assertion set downe that divers complexions are inclined to divers passions and in generall I take them to be very true and verified in the most part for that the same causes which concurre to the framing of such a constitution serve also to the stirring vp of such a passion as for example a little man having his heate so vnited and compacted together and not dispersed into so vast a carkasse as the great man therefore he by temperature possesseth more spirits and by them becommeth more nimble lively chollericke hastie and impatient Many more discourses I could deliver about this subiect but indeede it requireth a whole booke for I might declare what Passions they are subiect vnto whom Nature monstrously hath signed what affectious rule Rustickes possesse Cittizens tyrannize over Gentlemen which are most frequented in adversity and which in prosperity I might discourse over Flemmings Frenchmen Spaniardes Italians Polans Germanes Scottishmen Irishmen Welchmen and Englishmen explicating their nationall inclinations good or bad but every one of these exacteth a whole Chapter and perhaps some of them more prowd than wise would be offended with the trueth for this passion of Pride over-ruleth all the children of Adam for we see very few will confesse their owne faultes and then they thinke their reputation disgraced when they are singled from the rest and condemned of some vice therefore See Lerâ—nuâ— Lemâ—ius de complexion lui they must of force have it although they will not heare it Thus I will ende this matter referring the Reader to the next bookes where handling the passions in particular I shall have occasion more in particular to touch this vniversall subiect The manner how Passions are mooved CHAP. XI AS the motions of our Passions are hidde from our eyes so they are hard to bee perceived yet for the speculation of this matter I thinke it most necessary to declare the way and maner of them the which will give light not onely to all the Discourses following but also to all the Chapters preceding First then to our imagination commeth by sense or memorie some obiect to be knowne convenient or disconvenient to Nature the which beeing knowne for Ignoti nulla cupido in the imagination which resideth in the former part of the braine as we proove when we imagine any thing presently the purer spirites flocke from the brayne by certayne secret channels to the heart where they pitch at the doore signifying what an obiect was presented convenient or disconvenient for it The heart immediatly bendeth either to prosecute it or to eschewe it and the better to effect that affection draweth other humours to helpe him and so in pleasure concurre great store of pure spirites in payne and sadnesse much melancholy blood in ire blood and choller and not onely as I sayde the heart draweth but also the same soule that informeth the heart residing in other partes sendeth the humours vnto the heart to performe their service in such a woorthie place In like maner as when we feele hunger caused by the sucking of the liver and defect of nourishment in the stomacke the same soule which informeth the stomacke resideth in the hand eyes and mouth and in case of hunger subordinateth them all to serve the stomacke and satisfie the appetite thereof Even so in the hunger of the heart the splene the liver the blood spirites choller and melancholy attende and serve it most diligently By this manifestly appeareth that we insinnuated in the last Chapter howe the diversities of complexions wonderfully increase or diminish Passions for if the imagination bee very apprehensive it sendeth greater store of spirites to the heart and maketh greater impression likewise if the heart be very hote colde moyst tender cholericke sooner and more vehemently it is stirred to Passions thereunto proportionated finally if one abound more with one humour than another he sendeth more fewell to nourish the Passion and so it continueth the longer and the stronger ⸪ The second Booke wherein are declared foure effects of inordinate Passions ⸫ AFter the declaration of the foure causes of our Passions formall materiall efficient and finall the order of methode requireth wee shoulde entreate of their effectes and proprieties And heere I must speake specially of inordinate passions because although those which be ordinate participate in parte some of those effectes yet for that the inordinate principally cause them therefore I thought good to sette them downe as more necessary and that by them coniecture be made of the rest There be foure proprieties consequent to inordinate Passions blindenesse of vnderstanding perversion of will alteration of humours and by them maladies and diseases and troublesomnesse or disquietnesse of the soule The first proprietie I meane to handle in this Chapter the other in the three next following Passions blinde the Iudgement CHAP. 1. WIse men confesse and ignorant men prove that Passions blind their iudgements and reason for as Saint Basil saide Quemadmodum oculis turbatis Basil psal c. 23. 1. c. As when the eyes are troubled wee can not perceive exactly the obiects of our sight even so when the heart is troubled no man can come by the knowledge of trueth the which similitude Saint Chrysostome declareth more aptly Chrysost hom 1. in Iohan. Sicat oculorum acies c. As the facultie of our eyes being pure and bright it laboureth nothing to deprehend the least moaths but if an evill humour descende from the head or some darkenesse fall vpon the eyes a dimme cloude is cast before the pearles thereof which permitteth them not to see even grosse blockes So it befalleth to the soule when every inordinate affection is purged that might offend her shee seeth all thinges convenient most aptly but being troubled with many affections all that vertue shee leeseth neyther can shee behold any high thing To the authoritie of these Fathers experience agreeth for I never knewe any man troubled with a vehement passion of hatred ire or love who would not bring many reasons to confirme his purpose although after he had performed his pleasure and the tempestuous passion was past hee condemned himselfe and thought his fact vitious and his reasons frivolous The which experience teacheth vs that men for the most parte are not very good iudges in their owne causes specially for the Passion of Love which blindeth their iudgement for which
Passions prevayle often so much with men that they languish away and die as it befell to the Marquesse of Santa Cruz in Spaine the Generall to the Kinges Navie against the Frenchmen who had taken the Azores and D. Diego di Padiglia the Governour of the Castle of Millan who receyving certayne wordes of disgrace from the King of Spaine they permitted themselves to be so ore-ruled with the melancoly Passion that they scarce could chawe their meate and swallowe it downe at least they never made good digestion and so with an vngracious death they ended their disgraced life Questionlesse this vehement sorte of Passions proceedeth from an high prowde and ambitious minde and without all doubt extraordinarie self-selfe-love the which although by Gods Lawe they are prohibited yet by the vayne humours of men such spirites are highly prized I remember that in Italy after the yeere one thousand five hundred eighty and eight I heard divers Italian Captaines greatly condemning the Duke of Medina Sidonia the King of Spaines Generall in his Navie against England because he dyed not of Melancholy for that his Fleete miscarried so basely and was foyled by the English Forces so easily What Maladies growe by cares and heavinesse many can testifie and fewe men there bee which are not subiect to some melancholy humour that often assaulteth them troubling their mindes and hurting their bodies the olde Physitians can witnesse this veritie confirmed by long experience and registred in verse as a Medicine to all Posteritie Si vis incolumem si te vis reddere sanum Schola salerna Curas tolle graves irasci crede prophanum If thou wilt live in health devoyde of griefe and payne Set carking cares aloofe and choler thinke prophane And Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sorrowes to men diseases bring And Salomon Tristitiam longè expelle à te Multos Eccles 30. 25 enim c. Expell sadnesse farre from thee For sadnesse hath killed many neither is there any profite in it Zeale that is envie emulation or indignation and anger shorten thy dayes and Thought that is superfluous care and sollicitude bring old Age before her time To conclude I am of opinion that Passions cause many Maladies and welnie all are increased by them for that all payne engendreth melancholy which for the most part nourisheth all diseases for many we reade of that were cured by mirth but never any by sorrow or heavinesse When Alfonsus King of Naples was abandoned of his Physitians as in a desperate case then he called for Quintus Curtius and tooke such delight to heare him reade that hee recovered his health agayne and presently reiected his Physitians as not able to cure by Physicke that he obtained by alittle delight This fact I cannot greatly commend for Physicians and Medicines were ordained by God and a wise man wil not despise them it may bee Quintus Curtius pacified the Kinges melancholy minde which no medicine could doe Yet there occurreth one poynt in this matter not to be omitted that Passions ingender Humors and Humors breede Passions how Passions cause Humors we have hitherto sufficiently declared but how Humors stirre vp Passions must now be delivered We reade in the Machabees how before they led the Elephants to fight in warres they accustomed to mingle iuyce of grapes and mulberies together to sharpen and incense them more to battell and it seemeth a thing frequented in many Nations to stirre vp beastes to fight by shewing them some redde colour for thereby they imagine that the sight of blood inflameth them to the shedding of blood as in Spaine they vse when they chace their wild Bulles and in Italy their Bufaloes The true cause why beastes are incensed with a redde colour Valesius an excellent Physitian rendreth for saith he the sight of redde things according to the common opinion of Galen and other Physitians stirreth and inflameth the blood therefore they prohibite those which are much given to bleeding to behold any redde colour And I my selfe in Italy have heard Physitians commaund that redde clothes coveringes and hangings should bee taken from before the patients which were labouring in a tertian Agew because they affirmed that red colours mooved and inflamed the blood Now if the blood of Elephants being incensed with a red colour had force to stirre in them the Passion of Ire in battell how much more may we say that if much hote blood abound in the body that subiect by the force of that Humor shall easily and often bee mooved to anger if temperate blood abound or be mingled with fleugme to mirth if melancholy exceede to griefe and heavinesse And in effect we proove in dreames and Physitians prognosticate by them what humor aboundeth for Choler causeth fighting blood and wounds Melancholy disgrace feares affrightments ill successe and such like these dreames are caused by the spirites which ascend into the imagination the which being purer or grosser hotter or colder more or lesse which diversitie dependeth vpon the humours of the bodie moove divers Passions according to their Nature And for this cause we may resolve another difficulty why some men are alwayes almost merry others for the most part melancholy others ever angry this diversity must come from the naturall constitution of the body wherein one or other humor doth predominate The selfe same cause may be alledged why sometimes wee feele our selves we know not why mooved to Miâ—th Melancholy or Anger insomuch that any little occasion were sufficient to incense that Passion for as these humors depend vpon the heavens ayre sleepe and waking meate and drinke exercise and rest according to the alterations of these externall causes one or other Humor doth more or lesse over-rule the body and so causeth alteration of Passions Out of this discourse and the 9. Chapter we may resolve some prettie curious Questions more talkt of and practised then well vnderstood The first is how can possibly a mans conceite worke strange effectes in his body As for example Hypocrates exhorteth Physitians if two kindes of meate were to be ministred to a Patient the one healthfull and the other a little hurtful or not so good as the other that they should preferre this being much desired before that not so well liked and generally both Philosophers and Physitians maintayne that the opinion of the Patient of the Physitians knowledge and goodnesse of the Phisicke importeth much for the curing of any maladie The reason is plaine for these and such like experiences for the Imagination herein though erroneously conceaving things better then indeede and really they are causeth a vehement Passion of Hope wherewith followeth an extraordinary Pleasure in the things which two Passions awake or rowze vp the puâ—er Spirits and vnite them together qualifying and resining them in the best maner which thus combined do most effectually co-operate with Nature strengthen her in the performance of any corporall action or vitall operation Secondly how S. Austens opinion may
Disquietnesse there is also which to many happeneth and that welnie vpon a sodayne For some times a man will bee in the prime of his ioy and presently a sea of griefe overwhelmeth him In what a world of ioy lived Baltazar when sitting at his Supper Dan. 5. with his Minions and Concubines hee caused in a Triumph to be set before him for a glympse of his glorie the golden Vessell which his Father had by Conquest brought from the Temple of Hierusalem and yet the Hand which appeared writing vpon the wall drowned all his pleasure in a gulfe of feare and woe Putiphars wife ws inflamed with love when she allured Genes 10. chaste Ioseph to violate both her and his fidelitie vnto her husband and presently the Passion of hatred as vehemently vexed her as the Passion of love had formerly tormented her Insatiabilitie of Passions §. III. HEll earth and a womans wombe saith Salomon are Prou. 30. 15. vnsatiable with these he might have numbred a number of Passions How vnsatiable was the lust of Salomon who had no lesse Queenes and Concubines then a thousand How encreaseth the Passion of couetousnesse 3. Regs 3. with the encrease of riches Crescit amor nummi quantum ipsa pecunia crescit As riches flowe so love doth grow And herein we may resemble our Passions to men affected with the dropsie who the more they drinke the more they thirst for drinke caufeth such a desire and encreaseth it euen so a vehementinordinate Passion inclineth vohemently the soule to embrace or flie the obiect propounded and a stronger Passion causeth a stronger propension and inclination and consequently an insatiable desire of pleasure or an exorbitant abhomination of paine It is well knowne in Scotland how insatiable is the passion of Ire and the appetite of Revenge for their deadly wil never be quenched but with the blood of all their enemies and their adherents In the Citty of Naples not many yeares since the base passionate people wanting corne and imputing the dearth either to the negligence or avarice of a certayne Magistrate came and beset his house killed diverse of his servantes and finally caught the maister and by maine force brought him into the market place ript his belly pulled out his heart and there in presence of all the Cittie eate it with salt Howe the Passions of Pride and Ambition how vnsatiable they be in women and courtiers all the world knoweth and no man is ignorant but he that knoweth nothing Importunitie of Passions § IIII. INordinate Passions either prevent reason or are stirred vp by a corupt iudgement and therefore neither observe time nor place but vpon every occasion would be leaping into action importuning execution Let a man fall a praying or studying or be busie in any negotiation importance and very often he shal feele a headâ—esse Passion to rush in vpon him importuning him even then to leave all and prosecute revenge lust gluttonie or some other vnbrideled desire It is well knowne howe in the sacke of sundry Citties when the vnruly and passionate souldiers should have attended and employed all their forces to keepe the gates or winne the Market places or defend the common passages contrariwise by the importunitie of Passions either distracted with desire of spoyle and riches or drawne with appetite of private revenge or haled with lust to violate Virgins or honest Matrons leese in a moment all they wonne with extreame losse and labour and perhappes also their lives withall Sometimes you shall have a number of greedy Passions like so many yong Crowes halfe starved gaping and crying for foode every one more earnest than another to be satiated to content them all is impossible to content none is intollerable to prosecute one and abandon the rest is to carry so many hungry vipers gnawing vppon the heart-strings of the soule Saint Basil sayth that inordinate Passions rise vp in a Basil hom inebrietat luxnr drunkard like a swarme of Bees buzzing on every side or like wilde horses drawing a coach running with it headlong shaking herrying and herling their Maister at their pleasure for in such men a multitude of Passions most apparantly discover themselves and in regarde that Reason in them is buried and cannot holde the raines of such savage and vnreasonable beastes therfore they breake out debostly and never cease to range and revell till Reason rise out of her cymerian darknesse grave of oblivion and puddle of ignorance and sencelesse beastlinesse Impossibilitie of Passions § V. THere is no man in this life which followeth the streame of his Passions but expecteth and verily beleeveth to get at last a firme rest contentation and ful satiety of all his appetites the which is as possible as to quench fire with fuell extinguish a burning agew with hote wines drowne an Eele with water Rachel well declared Gen. 30. 1. the impossible petitions of her Passions when so importunely she demaunded children of Iacob or else that shee woulde die as though it lay in his power to have children at his pleasure That epicure who wished his throat as long as a Crane yet rather deserved a nose as long as a Woodcocke that his dainty fare might longer feede his gluttonous taste and not passe away almost in a moment well declared that Passions sutes were not onely senslesse but also impossible to be graunted It is woonderfull what passionate appetites raigne in women when they be with childe I have heard it credibly reported that there was a woman in Spaine which longed almost till death to have a mouth full of flesh out of an extreame fatte mans necke I will not heere condemne all women who labour with such frantike fittes yet I can not but approove a sage Philosophers sentence who was my maister in Philosophy that most of these appetites proceeded from women extreamely addicted to follow their owne desires and of such a froward disposition as in very deede if they were crossed of their willes their Passions were so strong as they vndoubtedly wold miscarry of their children for vehement Passions alter vehemently the temper and constitution of the body which can not but greatly preiudice the tender infant lying in the womb And the rather I am perswaded to this opinion for that I never knew any woman very vertuous or well mortified subiect to these fancies Neverthelesse by these preposterous desires and sundry appetites for things impossible or almost impossible to be accomplished wee may well conclude that Passions desires keepe neither sence order nor measure The third Booke of the Passions of the Minde wherein are delivered the meanes to know and mortifie Passions what prudence and Policie may be practised in them Meanes for euery man to know his owne Passions CHAP. I. LIttle it would avayle the Physitian to speculate the causes and effects of infirmities if he could not find foorth some remedies so small profite the knowledge of our Passions would affoorde vs if wee
could not attaine vnto some good meanes to direct them And albeit in every particular treatise of particular Passions I pretend to touch this string yet I could not omit to set downe some generall rules as both methode and matter require Before all other thinges it is most necessary for hi◠that will moderate or mortifie his Passions to know his owne Inclination and to what Passions his Soule most bendeth for you shall have no man but hee is inclined more to one Passion than another the meanes to come to this knowledge may be these To expend thy naturall constitution for cholericke men be subiect to Anger melancholy men to Sadnesse sanguine to Pleasure flegmatike to Slouth and drunkennesse Besides consider with what company thou most delightest and in them thou shalt see a patterne of thy Passions for like affecteth like as Augustus being at a Combate where was present an infinite number of people and among the rest as principal his two daughters Iulia and Livia Sueton. he marked what company courted them and perceyved that grave Senatours talked with Livia and loose yonkers and riotous persons with Iulia whereby hee came to discerne his Daughters inclinations and manners for he well knew that customes and company are cousin germanes and maners and meetings for the most part sympatize together Hereunto adde thoughtes and words if one speake and thinke much of beautie vaine attire glory honour reputation if he feele in his heart that often he desireth to be praised or to insinuate his owne praise it is most manifest that the Passion of Pride pricketh him and so I meane of all other Affections because the minde doth thinke and the tongue will speake according to the Passions of the heart for as the Ratte running behinde a paynted cloth betrayeth her selfe even so a Passion lurking in the heart by thoughts and speech discovereth it selfe according to the common Proverbe ex abundantia cordis os loquitur from the aboundance of heart the tongue speaketh for as a River abounding with water must make an inundation and runne over the bankes even so when the heart is overflowen with affections it must find some passage by the mouth minde or actions And for this cause I have divers times heard some persons very passionate affirme that they thought their hearts would have broken if they had not vented them in some sort either with spitefull words or revenging deeds and that they could do no otherwise than their Passions inforced them Another remedy to know thy selfe more palpable to be perceived most profitable to be practised I thinke to be a certaine reflexion that thou mayest make of thy selfe after this maner marke in other men their words gestures and actions when as they seeme to thee to proceed from some inordinate Passion as if thou see for example one eate very greedily stuffe his cheeks like two dugs then plainly it appeareth such actions glaunce out of gluttony likewise if thou heare one talke bawdily questionles such speeches leake out of a lecherous hart If one be fickle in apparel in customes exercises such are the of-springes of inconstancy after thou hast well noted the fruits of these Passions make then a reflexion vpon thy selfe and weigh whether thou hast not done heretofore and daily doest such like but that the vaile of self-love doth blind thy eies that thou canst not see thē It is good also to have a wise and discreet friend to admonish vs of our Passions when we erre from the path and plaine way of Vertue for as I have often sayde self-selfe-love blindeth much a man and another may better iudge of our actions than we can our selves but I would not haue this Scindicke to be molestfull and to make of a moale-hill a Mountaine but to shewe the Passion and the reason why such wordes and actions were vndecent Truely if a man might haue such a friend I would thinke hee had no small treasure And especially this ought to bee practised by great Persons who never almost heare the trueth concerning their owne actions for Flatterie fayneth falshood hope of gayne and preferment mooveth them to prayse vices for vertues This Trueth might largely bee prooved but that it is more palpable by experience than can be denyed It chanceth sometimes by Gods permission that our enemies who prie into our actions and examine more narrowly our intentions then wee our selves discover vnto vs better our Passions and reveale our imperfections then ever we our selves As befell vnto S. Augustines mother the holy Monica who as he relateth in his Confessions being from her youth accustomed to drinke onely water was after some time by her friendes and parents caused to sippe a little wine and so by sipping little and little she came to such a delight of drinking wine that she would sip off a prettie cuppe It happened one day that the Maid of the house and shee fell at some wordes and the Maid according to womens fashions vpbrayded her with all the faultes she knewe and among the rest expostulated this calling her meribibulam a tos-pot or tippler of pure wine the godly Monica conceyved such an aversion from wine and such a shame by this expostulation that she never drunke any more all the dayes of her life Lastly a good way to know the inclinations of the mind is like the manner we come by the knowledge of the inclinations of our bodies that is by long experience For as we say if a man before fortie yeeres of age be not a good physition of his owne bodie that is if he know not whether his inclination bendeth what doth him good what bringeth harme he deserueth to be registred for a foole euen so he that in many yeares by continuall practise of his owne soule perceiueth not where his passions lie in my iudgement he scarce deserueth the name of a wise man for as he may be begd for an ideot who riding a horse for tenne yeares euery day from morning to night and yet knoweth not the qualities of his horse and the vices whereunto he is subiect so he which euery day manageth his owne soule if after tenne yeeres labour he cannot find whither the inclinations tend he may well be thought either very vitious or very simple Meanes to mortifie Passions CHAP. II. AFter thou hast attained the knowledge of thy inclinations thou must then consider whether they be extraordinarily vehement or no For as to greater griefes stronger remedies are applied so to furious and outragious passions more forcible meanes are to be ministred If thou thorowly perceiue thy passions to exceed the common course then looke to the end of the 16. chapter where thou shalt see how hard they are to be reyned and what great yea and extreame difficultie they cast vpon thee against vertue and goodnesse and then thou mayest accept these few rules Euery moderat passion bordureth betwixt two extreames as liberalitie betwixt auarice and prodigalitie temperat diet
intollerable This lingering may proceed from some impediment of the instruments of speaking a slownesse of conceiuing or a certaine vaine conceit that men haue of their owne wisedome the which they would distill into other men drop by drop as water falleth from the Limbecke for they thinke if they doe vtter their words faster they should spill some of their prudence And indeed among dull persons of slow capacitie I thinke it not farre amisse except they linger so long that before their ending they forget their beginning but amongst persons of good vnderstanding it argueth either slownesse of wit or contempt of their vnderstanding and it cannot be but maruellous molestfull vnto them like as if a man were extreamely thirstie and one should giue him drinke by drops which maner of deliuerie cannot but grieue him although the drinke be neuer so excellent euen so men of quicke capacitie haue a sharpe appetite and would be presently satisfied wherefore long lingering in speech hindereth greatly their naturall inclination and desire Yet for all this I must confesse that in some maiesticall and very graue persons whose prudence and wisedome men much admire few words pithie and leisurely spoken argue both wisedome grauitie and magnanimity as afterwards in the passion of boldnesse shall be declared Rashnesse in speech AS some men slide into slouthfulnesse and lingering too much in their words so others fall into a greater extreamitie of rashnes and precipitation These Iob. 32. may well bee compared to new wine that by venting bursteth the bottle these bee foolish mouths which Prouer. 15. euer bluster foorth follies these beare words in their mouths as dogs arrowes shot in their thighs the which Ecclesi 19. so trouble tosse and turmoile them that they neuer can be quiet till they be drawne forth euen so rash men in speech haue an arrow in their tongues they neuer rest till they haue vttered their minds Such commonly are with child with their owne conceits and either they must be deliuered of them or they must die in child-bed I haue seene some of these men of very fine wits but not setled iudgements they excell in apprehension but faile in discretion if they could stay themselues and moderat a little their naturall furie and hastinesse these would become very rare men but for the most part those I dealt withall of this constitution I haue found to follow their owne inclination and so with many good things they vtter many follies yea many pernicious conceits and often daungerous because as they apprehend in euery matter many things and passe beyond the common reach of ordinarie wits so they without discretion blab out good or bad right or wrong daungerous or not daungerous and vtter what they conceiue without iudgement discourse or reason wherfore such men may well bee called wittie but not wise These also easily contemne others they are very hote in what they apprehend and self-selfe-loue adioyneth an account of their credit and so rendereth them obstinat in their owne opinions This effect in fine proceedeth from lacke of iudgement a prowd conceit of their owne conceits a bold hote and rash affection and in fine they often change their purposes and alter their determinations Affectation in speech SOme haue a peculiar manner of parley they speake in print hunt after metaphors coyne phrases and labour extreamely that their wordes may smell of subtilitie elegancie and neat deliuerie in such affected sort that for the most part they leaue nothing behind them but a sent of foolish affectation and verball pride These may well be compared to certaine birds which sing well yet carie no flesh vpon their backes but are as leane as carion they are not vnlike strumpets who veile diseased carcasses vnder rich attire Amongst a thousand you shall scarse finde one ripe in iudgement or sound in conceit these men doe spend their time and studies to find out new phrases and that which they conceiued with great labour they vtter with extreame difficultie they stammer often and commit many discords if they continue long in discourse for the most part their Epilogue consorteth not with their Exordium If they pen any thing to bee presented vnto the view of the world you shal euer haue one new coined word or other which neuer saw light before it issued out of the mint of their imagination and it will beseeme them as well as a peacoks fether a fooles cap. I heard once one of these worthy parolists who had got by the end the word intricat he comming among as wise men as him selfe tould them that such a gentleman and he did beare most intricat loue one to another he would haue said intier Another had got the word expostulat and he imagined it was to require and so he requested a friend of his to expostulat a certaine fauour at his lords hands in his behalfe This affectation in speech proceedeth from a most vaine and notorious pride the which no man almost will deny that conuerseth with such sorts of persons for if you demand any of their acquaintaunce what opinion they hold of such men no other aunswere they can yeeld you than that their words smell of presumption and arrogance I cannot moreouer excuse most of these persons from certaine effeminat affections because such speeches especially were inuented to tickle women and gallants eares that by alluring wordes they might win the credit of wittie and so beguile the weaker mindes These inameld speakers for the most part condemne others as barbarous and ignorant because they frame not their speeches according to their humors yea they will passe further and despise all Authors who affect not in writing that they frequent in prating And I my selfe haue heard some of them as presumtuously as ignorantly censure most profound Doctours yea and call them dunces and dolts because they either could not or would not deliuer their conceits after the others customarie follies Scoffing speeches CErtaine men entertaine their company with scoffing nipping gibing and quipping they thinke to haue wonne a great victorie if in discouering some others defect they can make the company laugh merrily they wil seeme to make much of you but the embracements of scorpions follow stinging tailes This scoffing proceedeth from some of meere simplicitie and foolishnesse as common iesters and therefore wise men weigh not such follies others iest for recreation without harme with no other intention but onely to be merry but those which especially ought to be marked and their company eschewed so quip and nip that they principally pretend to discredit or shame those persons at whom they iest and this scoffing manner is most malicious and it proceedeth from pride and enuy because either they would contemne others or else make men not haue so good a conceit as they had before And thus much concerning the maner of speech As for the matter and obiect of talke much might bee said but I will abridge the matter as briefly as I
little and little insinuating their owne praises or if they be commended presently you shall see them puft vp and swelling with a vaine pleasure and delight they haue conceiued of themselues But you will perhaps demaund of me by the way What if a man should commend me or any thing appertaining vnto me how ought I carry my selfe If I accept the praise I shall be accounted prowd if I denie it not to be so I shall seeme to reprehend the praiser and condemn him for a liar or a flatterer In such a case because it occurreth daily therefore good it were to foresee and prouide an answere presently As Alfonsus king of Arragon answered an Orator who had recited a long panigericall Oration of his praises the king said Panorm lib. 1. de reb gest Alfons to him If that thou hast said consenteth with truth I thanke God for it if not I pray God graunt me grace that I may do it Or else a wise man may say This praise I deserue not but your affection bettereth my actions or You by good nature and loue rather marke the little good I doe than many defects therein committed or The spectacles of loue forceth you to censure all my imperfections in good part By this meanes you shall auoid a certaine vaine complacence in your owne doings which offendeth much those who are giuen to censure your actions neither shall you rudely denie that your friend of courtesie affirmeth to be true Concealing and reuealing of secrets AS some are so secret that they neuer will open any thing almost touching their own affaires so others contrarily are so simple and blabbish that they discouer many of their conceits and matters especially concerning themselues to any man almost at the first meeting The former commonly are craftie because friendship requireth some communication in secrets principally if he be an especiall friend yet this offence may well be tollerated in this mischieuous world and declining age wherein profit is prized and friendship despised or at least men loue men more for their owne interest than for vertue Therefore if thou be wise trust no man with that thou wouldest not haue publickely knowne except he be a tried friend by long experience yea although he be thy friend but vitious if amongst vitious persons there may be true friendship assure thy selfe that by opening to him thy mind thou hast halfe reuealed publickly thine owne secret for such persons vsually if they bee young men women or of a very ill behauiour be vnwise blabbish and most indiscreet in their speeches besides their loue being grounded in proper interest of pleasure and gaine when these by chaunce or displeasure shall faile then persuade thy selfe that all they know shall be reuealed because such imprudent persons suppose that friendship once being dissolued they are not bound any more either to keepe secret or conserue thy credit and so with one breath they blow all away Wherfore I take it for a generall rule that a man shold reserue his secrets of importance either to himselfe or not to manifest theÌ„ but only to honest vertuous friends least it befall vnto him as happened to three students in a colledge where I liued some yeers It chanced a person of some authoritie there wrot to the superior of the Colledge a letter in discoÌ„mendation of those three students all being meÌ„ in age good Scholers this letter was showne by the superior to one of these three yet because it concerned not so much himselfe as the other two he marked not well the contents thereof the superior gaue him strait order that he should in no case reueale it to the other two he promised but performed it not for presently he signified to them both as much as he remembred the one of them being touched something to the quicke presently deuised a way how to come by the letter and in fine secretly got a sight of it by a certaine deceit he signified to both the others the contents thereof yet being sharply prickt therwith he fell into a chase with the person that had written the letter and spared not to signifie as much to the superiour who wondered how he came by the contents therof After a little while he which wrote the letter came to the Colledge and hearing how the person which chafed in that extreame manner had gotten intelligence of the letter because he was one of some authoritie he called him which first had reuealed the matter who swore that he neuer had vttered any such words but indeed that the other had by a stratageme gotten knowledge of the letter then the person which wrote the letter called him that so wililie had found it foorth and although he had sworne neuer to discouer that the other had reuealed vnto him presently he signified all the matter vnto him and he then against his promise reuealed the summe vnto the person in authoritie of the other and thus all three broake their promises and their oathes by reuealing of secrets Who that knew these men would scarcely haue beleeued that any such errours could by them haue bene committed but by this experience because I was priuie to all their dealings I got occasion to suspect falshood in fellowship to trie ere I trusted and finally thought none more secret than a man to himselfe for many hearts must haue many breathings and few can conceale from their friends any secret when their friends reueale some secrets vnto them and for that almost there liueth none so barren of friendship but hee hath â—â—me whom he trusteth therefore hardly from him he can keepe secret his owne heart and what his friends reuealed vnto him Fained secrets YOu haue another sort of men whome you may call cousining friends for in shew they pretend friendship but in effect cousonage or flattery They will come to you very seriously and deliuer a smooth tale in secret and coniure you that in no case you should reueale it you promise and performe it but your friend will not keepe that secret for he presently when your backe is turned will doe as much to another the second and third and so in fine you shall haue that publique which was conceiued for secret This cousonage proceedeth from craftinesse and dissembling friendship because true friendship admitteth not many to communication in secrets It may also spring from a lauishing and too open a mind for that indeed such a person cannot conceale any thing in his heart from such as doe seeme in some sort to be addicted to his friendship I haue knowne diuers great persons subiect to this passion but afterwards greatly crossed thereby for those which once perceiued their humours would neuer keepe close any of their secrets and so by their pollicie they gained a reward like vnto liars who though they say truth are not beleeued euen so such coyners of secrets haue not their secrets concealed although they speake secrets indeed and one speaking of such a
hold him for a simple man that cannot sound a drunkards soule euen to the bottome IIII. Discouery of Passions in gesture THis subiect is very ample and would require almost a whole booke but I will onely touch superficially some chiefe points The gestures of the body may bee reduced vnto these heads motions of the eyes pronuntiation managing of the hands and bodie manner of going A rowling eye quicke in mouing this way and that way argueth a quicke but a light wit a hote cholericke complexion with an vnconstant and impatient mind in a woman it is a signe of great immodesty and wantonnesse The reason hereof I take to be for that such quicknesse proceedeth from abundance of hote spirits which cause good apprehension but because they are not corrected by modesty and vertue it seemeth the subiect letteth them range according to their naturall inclination which tendeth to quicknesse and lightnesse Heauie dull eyes proceed from a dull mind and hard of conceit for the contrarie reason therefore wee see all old persons sicke men and flegmaticke slow in turning their eyes Eyes much giuen to winking descend from a soule subiect to feare because it argueth a weakenesse of spirits and a feeble disposition of the eyelids To stare fixly vpon one either commeth from blockishnesse as in rustickes impudencie as in malitious persons prudence when from those in authoritie incontinencie in women Who open their eyes and extend them much commonly be simple men but of a good nature Eyes inflamed and fierie are the natiue brood of choler and ire quiet and peaceable with a certaine secret grace and mirth are children of loue and friendship In Voice THere came a man to Demosthenes desiring his helpe to defend his cause and told him how one had beaten him Demosthenes answered him again saying I doe not beleeue this to bee true thou tellest Plutarâ— in Deâ—ost me for surely the other did neuer beat thee The plaintife then thrusting out his voice aloud said What hath he not beaten me Yes indeed quoth Demosthenes I beleeue it now for I heare the voice of a man that was beaten indeed whereby we may see how he coniectured by the lowdnesse of his voice the iust indignation of his mind For indeed men in ire and wrath shew by their pronuntiation the flame which lodgeth in their breasts Wherefore Cato gaue counsell That souldiers in the warre should terrifie their enemies with vehement voices and cries A small trembling voice proceedeth from feare and such an one commonly haue Plutarc in Ro. Apoph great Oratours or at least it were good they should haue in the beginning of their Orations for thereby they win a certaine compassion and louing affection of their auditors Much more might be said of this subiect but for that it concerneth specially physiognomie and naturall constitution of the organs and humours of the bodie therefore I will omit it Managing of the hands and bodie IN discoursing to vse no gestures argueth slownesse too much gesticulation commeth of lightnesse mediocritie proceedeth from wisedome and grauitie and if it be not too quicke it noteth magnanimitie Some men you haue alwaies fidling about their garments either prying for moaths binding of garters pulling vp their stockings that scarcely when they goe to bed they are apparelled this proceedeth from a childish mind and void of conceits and if you deale with men in companie it also sheweth a little contempt of those with whom you conuerse because it seemeth you little attend what they say Some cast their heads now hither now thither as wantonly as lightly which springeth from folly inconstancie Others scarce thinke they doe pray except they wrie and wrest their neckes which either commeth of hypocrisie superstition or foolishnesse Some gaze vpon themselues how proper bodies they beare how neat and proportioned legs sustaine them and in fine almost are inamored of themselues so they are pleased with their owne persons but this gesture displeaseth commonly and proceedeth from pride and vaine complacence in going To walke maiestically that is by extending thy legs foorth and drawing thy body backe with a slow and stately motion in all mens iudgment vsually issueth from a proud mind and therefore deserueth dispraise except in a Prince a Generall of an army or a Souldier in in the sight of his enemies because this manner of pasing sheweth an ostentation of the mind and that a man would set foorth himselfe aboue others which sort of vaunting few can tollerat because they can hardly suffer that men should so farre inhance themselues aboue others To trip to iet or any such light pase commeth of lightnesse and pride because such persons seeme to take delight that others should behold their singular sort of going Fast going becommeth not graue men for as philosophers hold a slow pase sheweth a magnanimous mind and if necessitie requireth not a light pase argueth a light mind because thereby wee know how the spirits are not sufficiently tempered brideled whereupon followeth lightnesse of bodie and inconstancie of mind V. Discouerie of passion in Praysing I Almost neuer knew man discontented to heare his owne praise and few there be who can tollerat to be dispraised wise men doubt with Antisthenes the Philosopher that when wicked men praise them they haue committed some errour and reioyce with Hector to be praised of vertuous men for their good indeuours It were wisedome not to praise any man exceedingly but especially before a multitude for that good men change their estates What Emperor in the beginning was better than Nero and who in the end more vitious Salomon surpassed all his predecessours in wisedome yet afterwardes fell into extreame follie Wherefore it were wisedome to vse superlatiues very rarely and say such a man is vertuous but not most vertuous So therefore praise good men that thou reserue a caueat for their errours Besides commonly proud men cannot abide their equalls should much be commended for the praise of the one obscureth the glory of the other as I haue obserued by experience they either openly or secretly will seeke to disgrace him and discouer some defects the which impeacheth more his credit than your coÌ„mendation aduanceth his reputation because that men be more prone to conceiue ill than good of others therefore one said wisely Calumniare semper aliquid haeret speake euill for euer some thing remaineth that is either a full persuasion or a sinister suspition Some men when they haue done any thing worthy of praise they either like hennes goe cackling in regard of their new layd egge that is blazing their owne works or indeuour by secret insinuation or grosse industrie that others should commend them as the Italian Poet did who hauing made an Epigram which much pleased his fancy shewed it to some of his friends praysing it about the Skies they presently demaunded who was the Author then he for very shame of pride would not tell them that it was his but with a
fliering countenaunce well gaue them to vnderstand that the verses and the laughter were coosin germaines and both issued from the same proud hart In those Nations I haue dealt with all this secret passion an itching humour of affecting praise especially raigneth among the Spaniards for if a man will not publiquely praise their doings they hold him to make little account of them to be vnciuile or perhaps their enemy â—â— this we may gather a very good rule to discouer passionâ—â—or if that you see one much to please himselfe with others praises and as it were to feed vpon the wind of mens words doubt not but self-selfe-loue and vanitie possesse the best tenement of his heart And this you may know if the person praised either openly confesse it vnderhand insinuat it or as it were with a smiling countenance silently approue it for as gold is tried by fire so a man by the mouth of a prayser VI. Discouerie of Passions in Apparrell EXtraordinary apparrell of the bodie declareth well the apparrell of the mind for some you haue so inconstant in their at tire that the varietie of their garments pregnantly proueth the sicklenesse of their heads for they are not much vnlike to Stage-players who adorne themselues gloriously like Gentlemen then like clownes after as women then like fooles because the fashion of their garments maketh them resemble these persons And truely the Frenchmen and Englishmen of all Nations are not without some good cause noted and condemned of this lightnesse the one for inuenting the other for imitating in other things we thinke them our inferiors herein we make them our maisters and some I haue heard very contemptuously say That scarcely a new forme of breeches appeared in the French kings kitchin but they were presently translated ouer into the Court of England This newfanglenesse proceedeth from an inconstant mind a proud heart and an effeminate affection Augustus Caesar had alwayes in hatred rich and gorgeous garments because he sayd they were Sueton. banners blasing our pride and neasts to breed leachery Wherefore Saint Gregory plainly prooueth that glorious Gregon in hom attire proceedeth from pride because that men or women will not vse their gallant garments but in such places where they may be seene and he that could sound the hearts of many vaine persons should find the root of this gay apparrell an vnchast heart and an arrogant mind Whereunto well alluded Diogenes being asked a question of a yoong man very neatly and finly appareled he sayd he would not answere him before he put off Laer. lib. 6. his apparell that he might know whether he was a man or a woman declaring by his effeminat attire his womanish wantonnesse As some offend in too much nicenesse so others in too much carlesnesse and slouenry not regarding in what manner and fashion they shew themselues abroad which in some may come of a certaine contempt they haue of themselues of pride and the world but this maner of mortification howbeit I will not condemne all those that vse it of hypocrisie yet I hold that for the most part it carrieth a smell thereof I know a man that some hold very godly and religious yet when hee was to appeare before a prince he would alwayes haue the barest cloke hee could get to the intent the king might account him godly mortified and a despiser of the world and perhaps Antisthenes went not farre awry when he saw Socrates in a torne coat shewing a hole thereof to the people Loe quoth he thorow this I see Socrates vanitie for mortification standeth well with modestie and decent attire Wherefore I take it vniuersally that vnseemely garments and neglect of apparell for the most part proceedeth from slouth or hypocrisie for true and sound Vertue requireth grauitie and decencie Much might be said here concerning the newfangle madnesse or lasciuious pride or vaine superfluities of womens pointing painting adorning and fantasticall disguising but I must say this vice in them to be remedilesse because it hath bene in euery age euer cried against and neuer amended and for my part I am halfe persuaded this sinne carrieth with it a finall impenitence which women neuer intend to change as long as they liue but to carry it to the graue for euery one will excuse her selfe because shee onely followeth the fashion and custome if others would change shee would bee contented to immitate but if you aske another she will say as much but none will begin and so their pride must be endlesse and therefore incorrigible in this world to be punished in another VII Discouerie of passion in Conuersation COmmonly by conuersation you may discouer mens affections for he that frequenteth good companie for most part is honest and he that vseth ill company can hardly be vertuous who euer saw a man very conuersant with drunkards to be sober who knew an indiuiduall companion of harlots chast I am not ignorant that a physitian may conuerse with sick men without infection and cure them but many physitians will scarce aduenture to deale with plaguie patients lest in curing others they kill themselues Vices are plagues and vicious persons infected therfore it were good to deale with them a farre off and not in such places where their vices are strongest as with glâ—â—ters in banquets drunkards in tauernes riotous persons in suspected houses lest thou discredit thy selfe and be infected with the others vice as a gentleman I knew who walking by Thames and seeing his boy in watring his gelding to passe too farre so that he was in danger of drowning presently leapt in thinking by swimming to deliuer them both the boy caught hold of his masters foot and puld him ouer head and eares and so they were drowned all three for companie Who talks much before his betters cannot but be condemned of arrogancie contempt and lacke of prudence To conuerse much with inferiours as it breedeth contempt so it argueth a base mind as though his conceits were no better than such persons deserued to be acquainted withall Except inferiors be indued with some excellent Continuus aspectus minus verendos magnes homines ipsa satietate facit Liu. lib. 35. Et maiestati maior ex longinquo reuerentia Taci 1. An. qualities wherefore noblemen or princes may conferre with inferiors or subiects if they be learned militarie men or wise polititians wherefore to keepe or win grauitie great prudence it were neuer to talke with those that be farre beneath vs in estate and condition but of serious matters for such men by sporting wil account better of themselues and in time despise their superiors for familiaritie aspireth to equalitie To enter into companie although of equals without some ciuile courtesie or affable speech commeth of rusticitie to depart without taking of leaue or salutation argueth inciuilitie and contempt Too much familiaritie with scoffing and gibing proceeds from lightnesse and rarely continueth without dissention because that men are not at
ioyes and diuers sorts of sadnesse or paine the which as men are affected may be diuersly applied Let a good and a Godly man heare musicke and hee will lift vp his heart to heauen let a bad man heare the same and hee will conuert it to lust Let a souldiour heare a trumpet or a drum and his bloud will boile and bend to battell let a clowne heare the same and he will fall a dauncing let the common people heare the like and they wil fall a gazing or laughing and many neuer regard them especially if they bee accustomed to heare them So that in this mens affections and dispositions by meanes of musicke may stir vp diuers passions as in seeing we daily prooue the like True it is that one kind of musicke may be more apt to one passion than another as also one obiect of sight is more proportionat to stirre vp loue hatred or pleasure or sadnesse than another Wherefore the naturall disposition of a man his custome or exercise his vertue or vice for most part at these sounds diuersificate passions for I cannot imagine that if a man neuer had heard a trumpet or a drum in his life that he would at the first hearing be mooued to warres Much more might bee said in this matter and yet not all fully satisfie and content a sound iudgement but what occurred vnto me in this question I haue set downe leauing the choise and approbation or sensure to them that see more in it than I doe How Passions are moued by action §. 2. ORators whose proiect is persuasion haue two principal parts where with they endeuour to compasse their purpose Ornatè dicere concinnè agere To speake eloquenly and to act aptly That consisteth specially vpon proper words and sound reasons this in a certaine moderation of the voice and qualifications of gestures We said aboue that externall actions as voice and gestures were signes of internall passions and there we taught how thorow those windowes a man might passe with the sight of his vnderstanding and discouer the secret affections of anothers heart the which ground and vndoubted veritie is the foundation whereupon now we must build this third meane to moue passsions for Cicero expresly teacheth that it is almost impossible for an oratour to stirre vp a passion in his auditors except he be first affected with the same passioÌ„ himselfe Neque enim fieri potest vt doleat is qui audit vt oderit Cicerâ— lib. de orat vt inuideat vt pertimescat aliquid vt admisericordiam fletumque deducatur nâ—si omnes ij motus quos orator adhiberi volet iudici in ipso oratore impressi esse atque inusti videbuntur It cannot be that he which heareth should sorrow hate enuie or feare any thing that he should be induced to compassion or weeping except all those motions the oratour would stirre vp in the iudge be first imprinted and marked in the oratour himselfe And therefore Horace well obserued that he which will make me weepe must first weepe himselfe Si vis me flore dolendum est De art poet Primum tibi tunc tua me infortunia laedent If thou wilt haue me weepe a dolefull brest First show and then thy woes will me molest And the philosophicall and morall reason hereof is most apert because with them it is a common receiued axiome Nemo dat quod non habet a man cannot communicate August lib. 2. de lib. arb cap. 17. that he wanteth Quod in causis vniuocis est semper verum And therefore how shall one who hath no feeling of the passion he would persuade induce an other by passion to accept or reiect it For if thy reasons moue not thee why wouldest thou haue them to moue Aristo 1. post me Propter quod vnumquodque tale illud magis If my hand be hot for the fire the fire must be more hot it selfe if my chamber be lightsome for the beames of the sunne the sunne it selfe must be more lightsome If I must bee moued by thy persuations first thou must shew me by passion they persuaded thy selfe And therefore no meruaile if many preachers persuade not the people to vertue and pietie for they seeing the instructors want in themselues that they endeuour to persuade to others let all their sermons enter in at one eare and slip out at another Ab immundo quis mundabitur who shal be cleansed by Eccles 34. the vncleane For as Saint Gregorie well noteth Manus quae sordes abluit munda esse debet the hand which washeth filth away should bee cleane True it is that the people ought to follow the Godly doctrine of their preachers although their liues be corrupted for so Christ hath commaunded because they sit in the chaire of Moyses Neuerthelesse let them be assured one day to smart for it in that they prepared and disposed not themselues to be fit instruments for such eminent functions Therefore if we intend to imprint a passion in another it is requisit first it be stamped in our hearts for thorow our voices eyes and gestures the world will pierce and thorowly perceiue how we are affected And for this cause the passion which is in our brest must be the fountaine and origen of all externall actions and as the internall affection is more vehement so the externall persuasion will be more potent for the passion in the persuader seemeth to mee to resemble the wind a trumpeter bloweth in at one end of the trumpet and in what manner it proceedeth from him so it issueth forth at the other end and commeth to our eares euen so the passion proceedeth from the heart and is blowne about the bodie face eies hands voice and so by gestures passeth into our eyes and by sounds into our eares and as it is qualified so it worketh in vs. But I know some would vnderstand the cause why a good reason in the preacher or oratour will not suffice to persuade the people vnlesse they themselues be affected with the like passion I answere that wise men are most moued with sound reasons and lesse with passions contrariwise the common people or men not of deepe iudgement are more persuaded with passions in the speakers the reason is because as we haue two sences of discipline especially the eyes the eares reason entreth the eates the passion wherewith the oratour is affected passeth by the eyes for in his face we discouer it and in other gestures the eyes are more certaine messengers and lesse to be doubted of for we many times suspect the reasons least they be friuolous although we cannot answere them but those passions we see nature imprinteth them deeper in our hearts and for most part they seeme so euident as they admit no tergiuersation wherefore the euidence and certaintie of the passion persuadeth much more effectually the common people than a suspected reason and the suspition of sophistication is much more encreased when
celestial brightnesse the Angels desire to behold the blessed saints contemplat and we wandering pilgrims aspire vnto in the end of our perigrination the which will feed vs without satietie content vs without appetite of change wherein consisteth all happinesse ioy and rest Beautie is the rind of bountie and those creatures are 5 Motiue â—ountie or goodnesse more beautifull which are more bountifull For bountie and goodnesse resemble the Sunne beautie the beames bountie the spring beautie the riuer bountie the heart beautie the face bountie the tree beautie the flower bountie the flesh beautie the feathers This truth cannot bee denied for if that beautie bee nothing els but a iust proportion of parts with an apt correspondence of temper in colours in these inferiour bodies or brightnesse and lightnesse in the superiour and such semblable perfections in soules and spirits no doubt but better parts finer colours purer lights proportionably combined cause a more excellent beautie shew and lustre as the siner gold the richer stones if art bee correspondent the more vage and beautifull iewell But here alas in humane corpes it falleth out contrariwise for although indeede a beautifull bodie in a child a youth a man a woman an old man for a different beautie adorneth all these argue a better substance and a more sound corporall perfection yet the soules of such by the mallice of men and women are commonly worse for beautie they make an instrument of vice which by right reason should be an ornament of vertue and therefore such beautie ill beseemeth such bodies and fitly the holy ghost compareth Circulâ—s aurtus in nuribus suis 〈◊〉 pulchra fatua Prou. c. 11. a womans beautifull bodie linked with a bad soule to a ring of gold in a swines snout which euer lies rooting in dirt and myre Bountie then and beautie by nature are linked together though peruerse soules like stinking corpes lie buried in beautifull sepulchres though rustie blades bee couered with golden sheaths though dragons gall and bane of Basiliskes stand closed vp in viols of Christall Yet howsoeuer by sympathie of nature they be connexed and by malitious affections in vs disconsorted neuerthelesse I haue alwaies proued by experience that bountie and goodnesse were principall motiues of loue yea to say truth I knew neuer thing loued but that it was gilded with goodnesse If I loued learning it was because it was good in it selfe and a perfection of mine vnderstanding if meat or drinke because they were good for my bodie to restore the forces vanished if cloaths because they kept me warme and finally whatsoeuer I affected I palpably felt it either good in it selfe or good for my selfe And thereupon I remember a sound philosopher pronounced a solemne axiome as vndoubted in speculation so dayly experimented in action Bonum est quod omnia appetunt Goodnesse is that which all things affect All beasts though reasonlesse yet in loue follow this generall instinct and inclination of reason imprinted in their hearts O infinit wisedome with the indoleble characters of thy prouidence to affect nothing but that in some sort concerneth their good Ah my God of boundlesse bountie Nemo bonus nisi solus Deus thou Luk. 18. onely essentially of thy selfe without list or limit art good all things else by participation and limitation An Angell hath goodnesse and therefore is amiable yet he is but a drop distilled from thee in that quantitie degree and measure thy wisedome prescribed and his circumferenced nature required What O my God is goodnesse but perfection integritie of essence completenesse and fulnesse of beautie What is perfection but an intier possession of all that such a nature or substance should haue and so thy word witnesseth that the Jâ—itur perfecti â—unt 〈◊〉 omnis ernatus â—â—rum Gen. 2. 1. heauens were framed perfit because they wanted nothing necessarie or requisit to their nature and for all this the heauens want wit and reason howbeit they are perfit in their sencelesse kind But in thee what want can their be no parts because thou art simple without composition no perfection can bee scant in fulnesse and intention where all are infinit And therefore if in earth I thirsted after the vnpure drops of thy created goodnesse compared to thine increate bountie how much more should I thirst after thee the pure Christall fountaine of life Ah Quam bonus Israel Deus ijs qui recto sunt corde Psal 72. How good is the God of Israel to them who are of a right heart Trinit as diuinarum personarum est summum bonum quod purgatissimis mentibus cernitur The Trinitie of diuine persons saith Austen thy seruant is a supreme Aug. 1. de Trini cap. 2. circa initâ—um goodnesse which is beheld with most purified minds Bonus est Dominus sperantâ—bus in eum animae quaerenti illum Our Lord is good to them that hope in him to that soule which inquireth for him What then my God the abisse of bountie art thou not good to all but to such soules as search for thee as are purified from offences as are right hearted No no thy goodnesse no lesse extendeth her sphere than thine omnipotencie her might and as nothing euer receiued being but by thine almightie hand so nothing integritie of being but by thy bountifull hand What man euer liued and enioyed not the heat and light of this visible sunne Or who euer liued or continued life but by the beames of thine inuisible bountie But true it is and registred in all sacred records of antiquitie for an infalliable veritie that thy goodnesse is specially extended poureth forth her treasures more aboundantly vpon those good soules who in sincere pure affectuall and thirstie hearts seeke for thee Thou art a sea of goodnesse fauours and graces euery one may enioy thee that will with all his heart serue and loue thee howbeit the greater vessell receiueth more abundance The sixt motiue to Loue is Pleasure IN all the sonnes of men and in all sorts of beasts I dayly and hourely discouered an insatiable desire of delight and almost nothing loued vehemenrly but that which was canded with semblable pleasure it were in vaine to demonstrate this by reason since euery moment fresh experience teacheth that sensualities first step in euery action tendeth to pleasure and solace and those things she accounteth and priseth most which sensually delight her best O God of incomprehensible wisdome and ininuestigable prouidence how potent is this bait of pleasure to allure to deceiue to precipitate vnwarie soules into eternall miserie It is passed almost in euery sence in a moment and yet the importunitie neuer ceaseth The base and bad conditions of sensuall pleasure It is beastly for all sences are common to men with beasts and yet it seemeth euer to promise a paradice of ioy It is most erronious sophisticating mens minds and yet beareth or at least pretendeth a show of reason It in apparance
nature and further grace but he that knoweth neither himselfe nor thee what is thy raine and dew which continually fall and fatten the earth but our gaine purchased without either payment or paine What is the heat of the Sunne and foure seasons of the yeere so requisit for nature so beneficiall to all mortall men but dayly commodities and hourely profits what bird in the aire what fish in the sea what beast in the land what planet in the heauens what starre in the firmament what mettall in the earth what floure in the field what tree in the orchard what herbe in the garden what root barke wood leafe floure or fruit yeeldeth not some emolument to man serueth not him either for meat medicine cloathes exercise pleasure or some other conuenient end and consequently are profitable vnto him and thou therefore the root fountaine and origen of all profitable in all by all and aboue all In the spirituall life of our soules thy sacraments are conduits of grace thine inspirations helpes to holinesse thy word a medicine for Ghostly maladies thy crosses and afflictions meanes for amendment And thus my God of endlesse wealth euery creature affoording one commoditie with a sounding voice vnto my heart though silent to mine eare cryeth continually and exhorteth me vncessantly to conferre them all to thy honour who hast so kindly bestowed them vpon me for my good The 8. Motive to Loue which is Honestie I Take not Honestie in this place as an obiect of temperance opposite to dishonestie or impuritie but as a generall obiect to all Vertue called by Divines and moral Philosophers Honestum contra-distinguished to vtile delectabile to profitable and delightfull for in the former sense a man may be honest and yet an vniust person an Vsurer a Murtherer c. For divers men may Vide Aristâ— 9. moral Nicâ— cap. 4. Plâ—â—â— in Hipparcho be chaste of body who are otherwise addicted to sundry vices in Soule But here I take Honestie as comprehending all actions or good inclinations or vertuous habilities tending and bending the Soule to follow Reason and enabling a man to live like a man and so Honestie includeth all Vertues and excludeth all vices Wee proove by daylie experience that if a man bee beautifull and personable he is amiable if valour bee therewith conioyned hee is more esteemed if Prudence be added hee is more accounted if Vertue bee annexed he is highly reputed if Religion adorne all these precedent partes he is admired if eminent Sanctitie glorifie them he is adored For although every excellencie carrieth with it a sweete grace and motive to amabilitie yet such is the lustre and glorie of Vertue and Honestie that it alone causeth a more solide friendship love and amitie a personable body is often linked with a pestilent soule a 〈◊〉 Captaine in the field for most part is infected with â—â— effeminate affection at home those things we love as profitable we love not absolutely but rather in them our selues for whose vse they serve and therefore when commoditie faileth love quaileth But those men we affect for their honestie those wee love indeed and that affection is permanent because it standeth vpon a sound foundation to wit Vertue and Honestie the principall obiects of Reason and reasonable affections And so we proove daily our selves that wee finde many men who neyther have beautie of body nor martiall mindes nor ornaments of learning nor riches nor degrees and yet onely for that we know them sincere vpright and honest all honest men love them and maugre malice of the wicked though spitefully they backe-bite them yet in their heartes they cannot but commend them And truely there is almost nothing in this life which absolutely ought to be loved but that which eyther is or rellisheth of Honestie for all other loves are either indifferent mercenarie or vicious if Vertue or vertuous men for their Vertue ought to be loved and esteemed O my GOD the Life of Vertue what Love is due to thee who art the Quintessence and supreme Perfection not of heroicall vertue but of innate and consummate goodnesse dignitie and maiestie which are as farre aboue the pitch of all excellent Vertues heroicall supernaturall or theologicall and infinitely more then the chiefest Vertues surmount the baddest vices All men by nature are sinners are peccable the iust offend often and he that saith he hath no sinne is a Liar But thou art spotlesse impeccable and as farre from all sinne as incomprehensible Wisedome from ignorance and infinite Goodnesse from malice The erroneous ignorant Philosophers who stumbled sometimes vpon true Vertues though in most they missed the marke could say that if a vertuous Soule could be beheld with corporall eyes it would ravish a man with love and admiration but what if they had thorowly penetrated the admirable secrets and hidden perfections which long experience and Gods grace hath taught would they have said what if they had vnderstood the mysteries of christianitie and entred into consideration of the worth lustre and glory of Faith Hope Charitie Grace and other divine Vertues which they never dreamed vpon certainely they could not have concluded otherwise but that a vertuous and religious soule was gilded with sparkes of Deitie or inameled with the various radiant beames of Divinitie and therefore deserved to bee loved admired honoured But what then should both they and we say and affirme of thee whose wit and will neede no inclining Vertues to moove or bend them to wisedome or goodnesse who runne amayne of themselves Vertues in vs perfite those powers of our soules which without them were vnperfect but in thee as there can be no imperfection to staine thine Essence so all Vertues are needlesse in thee in whom all faculties flow in abundance by their owne force efficacie and therefore thou art in regard of thine eminent Vertue to be affectually loved reverently honoured and with all humilitie submission and recognisance adored The 9. Motive to Love is Love it selfe THe Diamond formeth and fashioneth the Diamond and Love formeth and fashioneth Love fire converteth fewell into fire and fewell converted encreaseth fire Love causeth Love and the beloved reloving augmenteth the originall Love For albeit no man in this life can infallibly assure himselfe to be beloved by any for Love lyeth secretly closed vp within the closet of the heart which is inaccessible to any mortall eye yet Love like hidde perfumes muske and other odoriferous smelles casteth a sente though not seene for wordes eyes deedes gestures are morall messengers and daily discoverers of a loving minde And without all question those persons cannot but bee accounted hard hearted barbarous fierce and savage who belove not them of whom they are loved in case the Love be pure honest and consorting with Christianity for base worldly love grounded vpon interest fleshy concupiscence deserveth rather the name of Mercinarie Lust then Love the reason is because Love is so pretious a Treasure so
quantity of the gift and the more he giveth we iudge the better he loveth and the more the greatnes wealth of the Prince is the greater gift will ever seeme lesser But in iniuries contrariwise the greatnes of the person offended mightily augmenteth the excesse of the offence and therefore in sinne the person of God beeing of infinite Maiesty the iniurie and offence almost is infinitely aggravated for if a base peasant beate a Gentleman the iniurie is greater then if he beat his fellow peasant if he beat a Knight the offence encreased if a Baron more excessive if an Earle it ascended if a Duke more enormious if the Kings sonne more trecherous if the King himselfe more horrible if the Emperor more execrable so that the like offence done to different persons in dignitie according to their higher degree and preeminence is iudged more grievous and iniurious The which if we extend to God it wanteth all proportion and measure For as his Maiestie surpasseth all in greatnesse and dignitie so the iniuries offered him are matchlesse and incomparable with any kind of iniquitie The 14. Motive to Love which is Hatred IT is admirable how gealing frostes cause springs and welles which in Sommer be exceeding cold in the depth of Winter to smoake with heate for the vehemencie of the frost and coldnesse so glueth and environeth the earth that the hot vapours which are engendred within it partly retyring from cold repercussions partly stopped from passages the pores of the ground being shut vnite themselves againe with the water and so cause warmenesse We see by experience that raging Mastives who if they were loosed one at another they would fight till death whereas in presence of the Bull or Beare they ioyne in friendship and both eyther by sensuall consent or naturall instinct vnite themselves in one to assault their common adversary The like wee finde among politike Potentates and Princes who easily ioyne in league and amitie with them who are in dissention or warres with their professed enemyes And holy Writte recounteth a case not much different from this of Herod and Pilate who bare no great good will to our Saviour and therefore of foes they fell into friendship Wherefore in all vproares and commotions riots and rebellions all Nations can testifie that hatred of subiects against superiors vniteth them in one and causeth revolt against the State as we reade of David to whom when he fled from the face of Saul resorted all they who were amuro animo crossed or afflicted and he was their 1. Reg. 22. Captayne The reason of this may easily be rendred for first resemblance as I sayd above causeth love now all they which hate our enemyes resemble vs in that passion and consequently are apt obiects to be beloved Againe profit and commoditie cause love in this case the vnion of haters against their common enemie is a re-inforcement of their strength and an enabling of them more easily to subdue their adversaries Finally as every man iudgeth his owne cause good and his enemyes bad so he is easily induced to thinke the case alike of all them who are at like debate with his adversary and therefore thinke as innocents they ought to be desended and protected How shall thou and I ioyne â—n hatred O God of concord I may say against sinne we may linke ourselves in vnion but alas sinne is a certaine nothing and I love it too well and therefore hardly can herein find occasion to love thee Yet in truth if a man be resolute against sinne there is no mortall enemy in the world who should more detest and abhor his enemy then he should sinne for nothing God ever hated or can hate but sinne the causes and effects thereof For nothing can dishonor God but sinne nor nothing really damnifie man but sinne The The Devill mortally hateth O most mercifull bountifull and amiable God thy sacred Maiesty and also all mankind but why hateth he thee because thou hates his arrogant pride envie and malice and therefore with condigne punishments torments him But what can his hatefull poysonfull hart exhale out against thee either to afflict thee with paine molest thee with sorrow abate thy blessednes or diminish any way thy glory He can as much prevaile against thy might or as much impaire thy greatnes as an Emets blast the mountaines of Hircan or Caucasus and for that in effect he can do nothing yet in the excessive malice of his affect he will do all he can wherefore knowing that man is bound both by nature grace gratitude vassaladge and many other titles to love honour and blesse thee and that by obediently Gen. 3. 1. 1. Paral. 21. 1. Iob. 1. 2. Zach. 3. 1. Math. 4. 3 9. Luc. 8. 12. Act. 5. 3. 2. Cor. 4. 4. Ephes 6. 11. 1. Thess 2 18. 1. Pet. 5. 8. Apoc. 2. 10. serving thee with humility and charity he shall attayne vnto that happy felicitie whereof he and his complices for their demerites are for ever deprived therefore as well to rob thee of thy due honour and service as also to hinder him from the atchievement of his eternall happinesse with all mayne and might lyke a roaring Lion raging with yre and famished with hunger of mans perdition he rangeth abroad seeking whom he may devoure how he can possibly impeach thy glory or mans salvation and therefore from the beginning of the world vntill this day and to the worlds end will ever continue the enmitie betwixt the seede of the woman and the seducing serpent Ah my God! I know full well that all the Devils in hell combined in one howsoever they spit their spight nay belch out their infernall gall against thee yet all their forces and substances natures and what else they have if thou wouldst but say the word in a moment would be consumed to nothing But thine intent is that we should fight with him who with so many advantages impugneth vs yet by the assistance of thy grace with honour and reputation we should resist expunge and triumph victoriously over him for that victory is more glorious and that glory more illustrious where adversaryes are strongest and our forces 2. Cor. 12. 7. feeblest Nam virtus in infirmitate perficitur and Iobs vertue and thy grace were much more conspicuous in his botches and biles in his dunghill and ashes in the Iob. 1. slouds of his losses and inundation of his crosses then when thou blessedst him with seaven thousand Sheepe three thousand Camels a multitude of Oxen and Asses when thou bestowedst vpon him an ample family and a happy issue of Sonnes and Daughters when thou garded protected and with thy fatherly providence compassed himselfe family lands and livings on every side But vnlesse I vnite my forces with thy grace or rather thou with thy favorable assistance ioyne with me alas I am as vnable to encounter such a potent adversary as an Emet a Lion a Pigmey a Giant who
circumspectly 4. Circumstances more VNto the former Circumstances we may for better distinction fuller comprehension of the matter adde 4. more The first is Vehemency of affection which appertaineth to the maner of giving may be reduced to the 7. Circumstance of Alacritie yet in very deed these two differ for divers times wee give things speedily and quickly because wee esteeme them not much or for some interest or other respect albeit with no great affection yet the way to wade into mens heartes and discover whether they bestow their benefites vpon vs with such intire and full affections or no may bee these First alacritie in giving is a good signe 2. If in the giving we perceive the giver much presseth himselfe 3. If the gift be great in it selfe 4. If some danger be imminent vnto the giver for such a gift 5. If the giver be our intire friend 6. If our capitall enemie for therein we may thinke he by a vehement charitable good will overcommeth himselfe The second is if the gift be common to many as if a Prince bring a Conduit of most excellent water into the Centre of a Cittie If a Noble man erect a great Hospitall for the poore blind lame and impotent If a devout Cittizen give all he hath to builde a Church Bridge or such like charitable workes these benefites as they are extended to many so they are more worthie in this respect then such as are communicated to few The third is if in giving gifts among a multitude of equall desert one be singled from the rest vpon whom it is bestowed for in such a case affection signiorizeth and love maketh election because when in the receyvers there is none or small difference in merite then the determination resteth vpon the givers good will which then may best be declared when among many specially one is severed The last is lacke of interest for such gifts as are vnspotted with any blemish of private profitte warrant vs of a sincere affection but how may we know when givers ayme rather at vtilitie then amitie first if wee be well acquainted with their prowling shifting crafty vndermining nature we may assure our selves that that flame is the effect of sea-coales which carrieth ever more smoake of selfe-love then fire of refined good will 2. If apertly by some circumstance of speech or request he maketh we see evidently some commoditie conioyned as for example in all suiters presentes a man of a bad scent may easily feele a smell of profit which perfumeth those gifts 3. If a mean man bestow a great gift vpon one in authoritie which hath no neede of it such a token for most part telleth his masters errand to wit that such a present must prepare the way for some future favour and this rule we are to thinke holdeth so much the surer when the giver is in some want and necessitie 4. If the customary vse of such giftes require some interest as commonly poore mens New-yeere giftes require better recompensations then they bring Certaine Corollaries deducted out of the precedent Discourse of the Motives to Love THe first Corollarie concerneth the love of God the which in giving vs the second Person in Trinitie to be our Saviour and Redeemer hath almost observed all these Circumstances of giftes in a most emminent degree as if I would enlarge this Chapter I could make most manifest but every discreet learned Divine without much labour by appropriating onely these generall considerations to those speciall meditations may performe it by himselfe The second Corollarie touching the Motives of Love which are in number seventeene for memories sake we may reduce to 3. heads For love is an operation of the Wil the Wil affecteth nothing but canded with Goodnesse Goodnesse generally is divided into three kindes Honestie Vtilitie Delightfulnesse but in regard that things profitable are esteemed good or badde honest or vnhonest in respect of the end whereat they ayme for they be alwayes meanes and levell at some ende therefore I thought good to obliterate that second member and in lieu thereof insert conveniency or agreeablenesse to Nature for such things we love for themselves and as it were in them stay our affections without relation to any other particular proiect Goodnes the obiect of our will is the perfection or appetibilitie of every thing reall or apparant and is divided into 1. Honest which is the obiect of vertue and consisteth in conformitie to Reason comprehending these motives to Love 2 Excellencie in Prudence Learning Fortitude Magnanimitie Temperance Iustice c. 3 Bountifulnesse 4 Condonation of iniuries 5 Toleration of wrongs 6 Riddance from evill 7 The manner of giving gifts 8. Convenient to nature that is agreeable to nature for the conservation therof eyther in being perfection or preservation of the kinde and includeth these motives to Love 9 Parentage 10 Beneficence 11 Necessitie 12 A speciall kinde of hatred causing vnion 13. Delightful that is a certaine kinde of goodnes polished with pleasure or wherin pleasure specially appeareth and containeth these motives to Love 14 Beautie 15 Profit of Soule Body Fortune 16 Resemblance in Nature Affection Iudgement Exercise 17 Love of Benevolence cōcupiscēce I am not ignorant that the immensity of mans will may chop and change these motives of love in diverse manners for if we releeve often poore mens miseries for vaine-glory we pervert the vertue of mercy if some fast for hypocrisie they abuse the virtue of temperance if some pray with pride and contempt as the arrogant Pharisee they stayne the vertue of religion and questionles any wicked man may love him that easily condoneth iniuries not for honesty and vertue but thereby to prevayle more against him and crow more insolently over him to coosin him the more boldely and deceyve him without punishment Likewise though beuty be placed among the obiects of Delight yet it may be affected for honesty and so I say of almost all the rest But heere I consider the first aspect and connaturall shew that all these obiects carry with them and how they first enter into a mans affection and are apt to moove and in this sense I doubt not but theyr seates are right and in consideration thereof I have reduced them to these heades The third Corollary It may easily be perceyved in every one of these motives how much more is insinuated then is sette downe and a good Scholler with a flight meditation may by discourse apply these generalities to particular matters for the motive of pleasure or profite may be minced into many partes and in every one a number of particular reasons found out apt to induce the perswasion of the same passion and so I say of the rest Much more I could have added to every one but then the Treatise woulde have growne too great wherefore I iudged it sufficient to touch the tops of generall perswasions to stirre vp love intending therby by to represent occasions to wise men of
ever yet overslip oportunitie when Christians were at civill braules among themselves or that he perceived any little advantage ready to further his plots let Rhodes Cypers Buda and the best part of Hungarie witnesse his vigilant malice and malitious intent Whom hateth he more then Christians who hold him for an vsurper who of right should possesse and inherit all he hath Whose religion hath he extinguished in all those worthie kingdomes he now enioyeth but Christianity Whom calleth he dogs but Christians But the Persian as yet holdeth him play as potent as he thirstie of his blood as the Turke of Christians If that were not truly except miraculously God preserved Christianitie we should have seene all Europe over-runne But why may wee not suppose that at last they wyll come to some truce or cessation from warres for a long time as a wearied with so much warring and bloodshed or finally conclude a peace and what then is like to befall vs why rather were it not better now for all Christians to be at peace among themselves and assault and invade him vpon this side while we have the Persian to incounter with him on the other O blindnes O prowd ambition of Christian Princes who seeke rather to spoyle their brethren of their owne with iniury then they will warre against their common Adversary to recover their owne right Put case the Turkes breake over their bankes and make a generall inundation over all Europe what great harme might wee expect what harme God avert vs from prooving the Turkish tyranny what man is secure The greatnes of the evill feared of his lyfe in their Invasion who hath eyther strength wisedome wealth or nobilitie whereby he may seeme eyther to have opposed or hereafter oppose himselfe against them what Matrone what Virgin what Lady shall befree from theyr beastly violence who shal keepe lands or livings vnder the clowches of such ravinous Kytes and devouryng Cormorants whatsoever a man getteth with his sweate and industrie when hee dyeth the great Turkish Tyrant must inherit and what he deemeth or pleaseth shall be allowed the wife and children The Gallies shall then want no Slaves to leade a hellish thraldome when they have vanquished so many as they may vse in all drudgery and slavery at their pleasure the children who are warlike in their infancy perforce shal be taken from their parents sent into a farre country from thē there trained vp in martiall prowes and Turcisme and forget both father mother countrie and kindred and neither yeeld comfort ever to progenitors nor receive any comfort from them Many more such tyrannicall vexations barbarous cruelties I could recount but he that will not be moved with these I hold him neither a wise morall man nor any way touched with one sparke of christian zeale Meanes to move Ire § 7. IRe includeth in it a certaine hatred of enmitie and thereunto super-addeth a desier of revenge the first part hath the same motives as hatred and the desier of revenge may be revived quickned and increased by the exaggeration of the iniury receyved the greatnesse and enormitie whereof we have insinuated in the circumstances of bestowing benefits for as gifts and favours procede from kindnesses and good will so iniuries from hatred and malice and therefore the contraryes of bountifull geving will demonstrate the heynousnes of spitefull iniurying wherefore as we reduced them to foure heads so we will these to wit the giver gift receyver manner of giving the iniurer iniurie iniuried manner of iniurie The Iniurer § 8. THe iniurers basenesse augmenteth the iniurie as a buffer given a Prince by a Prince were not so heynous an iniury as if a base peasant had done it because as the greatnes of the Princes person ought more to be respected of a base man then of an equall Prince so by beating him his contempt is accounted the greater Secondly if the iniure◠be a wise grave and vertuous man the iniury by the persons dignity increaseth for example if a Bishop or a famous Doctor dispraise or iniuriously detract the good name of a Nobleman Gentleman or Cleargyman for commonly every one will esteeme it truer comming from such a mans mouth and it is like to make deeper impression in their minds because such circumspect persons are not accustomed without great cause and vrgent reasons so to traduce any man Thirdly if the iniury proceed from a publike Magistrate or officer of iustice whom it concerneth in equitie to procure and commaund that every man have right the iniury is greater as if the Iudge or Iustice of peace infame any person called before them vniustly the iniury is almost doubled for the innocent suffereth wrong of him who in iustice was bound rather to save his credit then so iniuriously to abuse him 4. If the iniurer were before our most speciall friend for that common grammaticall example that Amantiū irae a moris redintegratio sunt that lovers ire sets love afier and friends dissentions renue revive increase friendship This sentence I say must be seasoned with a graine of salt and first in voluptuous love and mercinarie friendship the rule holdeth for when such lovers live in dissension they want that pleasure they most desired and therefore as one who long time wanteth drinke or meate after bringeth more hunger and thirst and consequently liketh and loveth his meate and drinke better then he did before even so such want of wished delights causeth a more vehement desier and ioyfull possession thereof And yet this also must be vnderstoode when there is hope remayning of future fruition for otherwise love transporteth herselfe into mortall hatred as the spitefull malice of Putifers vnchast wife witnesseth in persecuting vntill death the chaste and innocent Ioseph In faithfull love among vertuous friends small trifling iniuries are oftentimes occasion of more fervent and vigilant love as a little 〈◊〉 in a beautifull face causeth the beautie better appeare so frivolous wrangles and friendly frownes cause the amiable vnion of friendship But in great offences and premeditated iniuries which admit no tergiversation nor amicable interpretation such of all others are most bitter and irreconcileable and therefore Aristotle well noted that discords Aristot 7. de Rep. ca. 7. among brethren friends were most vehement for who would not be moved with iust indignation there to finde hatred where he most affectually loved there to receive iniuries where he expected favours there finally to reape harmes where he iudged the offender in duty obliged to do good 5. If he have received any benefits at our hands and in lieu of reward recognition and gratitude repaye vs with iniuries ingratitude and for this circumstance we reade that God in the old Testament expostulating the dayly iniuries the stiff-neckt Iewes offered him he vsually reprehended their ingratitude with commemorating the continuall benefits he had bestowed vpon them as though such favours deserved better service 6. If the iniurer
with endamaging vs endamaged greatly himselfe as a flye to put forth a mans eye leeseth her owne life so many men both wickedly and iniustly care not to waste consume their own wealth and substance in sutes and lawes so they may begger their adversaries and not much vnlike him who said he could well be contented to be hanged so he had killed his enemy I say this circumstance aggravateth greatly the iniury because it argueth an excesse of malice whereby the iniurer doth not only iniury me against equitie and reason but also rather then he will omit to harme me he careth not to harme himself as though he preferred my evill before his own good and iudged it better to hurt vs both then his malitious mind should rest vnsatisfied 7. If he had offered me many iniuries before the which I never revenged for by this appeareth his malice is vnsatiable and therefore reiterateth often his mischievous mind as though no drop of spite should rest in his heart vnpowred out The iniurie in it selfe § 9. WE may be iniuried in the goods of our soules our bodies of fortune or of good name existimation or reputation In the goods of our soules if any man craftily inveagle our iudgements with errours heresies or false opinions If we be importunely induced or deceitfully inticed to any offence of God or breach of his commandements If any hinder oâ—â—â—op vs from the service of God receiving of sacraments hearing of his word preached or taught In the goods of our bodies by killing mayming wounding beating or any way abusing of them In goods of fortune by theft cosinage vsurie not repaying due debts hurting our cattell fervants children friends lands tenements or any kind of possession In goods of same or reputation by detracting calumniating convitiating or any way dishonoring vs as mocking gibing or after any scurrilous maner deriding libelling against vs or any way impeaching our good name fame we hold among meÌ„ Ordinarily the goods of the soule are prized above the goods of the body and these more esteemed then the favours of fortune and they preferred before the blazon of honour because as the origen of love is first a mans selfe and for it all other things beloved so these goods which are most neere himselfe and concerne his substance or necessary preservation thereof are more affectually loved then they which touch him lesse as first his body then goods of fortune and last of all same I sayd ordinarily for if we compare a title of honor as to be Earle Baron c. these are to bee preferred before a great summe of money yet I doubt not but if election were given an Earle to bee a beggar and an Earle all his life or a simple Merchant but exceeding rich hee would rather choose this and refuse that for there is no miserie like Nobility pressed with penury Wherefore alwayes must be held with the chiefest of one degree of goods with the chiefest of an other and so the comparison framed as the chiefest goods of the soule of grace vertue wisedome prudence c. are to be valued above the life of the body integritie of members wealth fame c. I know against this division and reason some will obiect that common Text of Scripture Melius Proverb 22. 1. est nomen bonum quam divitiae multae super argentum aurum gratia bona A good Name is better then many riches and a good grace that is a gratious and favourable good liking among men above silver and gold But to this Text I answere that in it are involved good friends and their gratious good willes which are favors of Fortune and so to be preserred before riches which are contayned in the same degree Secondly fame and a good name sometime is necessarie to the perfection of vertue and the good of the soule as without them the Preacher should perswade but sorrily the Magistrate be obeyed but servilely the Prince honored but ceremoniously in fine take away a good Name and all vertuous examples wil seeme counterfeit hypocrisie Thirdly true it is a good Name ought to bee prized above many riches but I thinke there be few rich men in the world that had not rather bee iniuried in their good Name then fall to begging Fourthly a good Name or a good Fame wayteth vpon a good Life and he that liveth badly for most part carrieth as bad a name and a fame to our purpose then a man must have care of his good Name because hee should live vertuously whereby such a good Name is gotten and indeed such a precious fruite hanging vpon so noble a Plant surpasseth all worldly wealth and this I take to be the true and literall sense of this Text of Scripture whence-from exhaleth that sweete and fragrant smell of gracious pleasing and contenting of all men for a soule that is really vertuous and so knowen and blazed abroad cannot but stirre vp mens hearts to like and love well such a Person Every iniury then offered tendeth to the bereaving of vs of some of these goods related of soule body fortune or fame and therefore according to every degree of goodnesse ought to be esteemed Secondly if the iniury did vs much harme and the iniurer no good if it hurt many a Towne Citie Province State or Kingdome for to more persons it extendeth the poyson is more pestilent and the malice more vehement Thirdly At what end the Iniurie aymed if he cosined to procure meanes to murder to commit adultery to hurt the State this externall Motive augmenteth his malice The Iniuried § 10. FIrst the greatnesse of the Person iniuried encreaseth the iniurie as a blow given to a Prince even by a Prince is accounted more offensive then done to a private man by a Prince or a private person Secondly the nocuments ensuing are to be considered which necessarily follow and are not casually therevnto annexed For example one causeth an Innocent to be imprisoned or hanged by false accusations and forgeries the charges as fees to Officers Iaylors losse of lands goods libertie and life extraordinary expences for lodging diet going abroad c. as all these dammages follow and augment the iniurie so they ought to be satisfied and without consideration of this recompensation and full accomplishment thereof the heires of the iniuried receyve not iustice nor a correspondent equalitie to the excesse of the iniurie when restitution should be made Thirdly if among divers who might and in reason should have beene iniuried rather then wee yet vpon spite we were singled from the rest for this iniust separation proceedeth from maligning hatred specially bent against our persons Fourthly if the person iniuried was then presently doing or labouring for the offenders good or commoditie as if an Oratour were perswading the Common-weale to some glorious enterprise a private subiect should goe about to kill him The manner of Iniurying § 12. IF wee be in countenance and externall apparance held as
19. 2. Cor. 7. Heb. 12. 5. our comfort many more sweete sentences to this effect may be read in holy scriptures all able to incite a well willing heart to take a good courage in the way of vertue and good life And then if a man cast his eyes vp to heaven and consider the eternity of pleasures laid vp for a moment of payne if he weigh that the Sun setteth the same howre to him that passed the day in good works in fasting and praying to him which vitiously spent it in feasting playing he shall perceive how vain fancies and voluble crosses vanish away as little cloudes before the Northerne winds Much matter might here be delivered concerning this point but I cannot follow it because my purpose is onely cursorily to handle the heads of difficulties to goodnes of favors to avoid ill The eight Impediment is That pleasures are present which the flesh and world yeeld The ioyes of heaven absent and future THough men and beastes in many things differ yet in one we may most plainely distinguish them for beasts regard onely or principally what concerneth the present time but men forecast for future events they know the means the end therfore comparing these 2. together they provide present meanes for a future intent But I know not how originall sin hath enchaunted our heartes that present pleasure all men for most part preferre before all future ioy for since we see not by faith present those things we expect by hope or abhor by feare in the meane time the divell flesh and world delighting vs with a present baite we neglect that we should expect and accept that we finde next not vnlike to children who preferre an apple before their inheritance And without all doubt I take this to be a most vehement occasion of vice and such an one as hath cast many poore soules to hell for worldlings will be of the surer side they thinke it better to possesse one bird in their hands then expect two in the fieldes to be sure of a present commoditie then to be vncertaine of a future gayne for as I remember one asking of a godly man who lived in great austerity poverty mortification flying from present pleasures with as great zeale as commonly others seeke after them what if there were no heaven nor Paradice wherewith those paynes should be recompensed The good-man answered but what if there be a hell wherewith thy vices shall be punished An other I know gave a more direct answere for he being demaunded the like question said that if he were never to receyve any reward for those small labours and duties hee did to the glory of God that hee thought himselfe sufficiently recompensed in this life with the quietnesse of a good conscience with the honestie of a vertuous life that he could do something for the love of Christ who had suffered so much to save him that by his works the Maiesty of God was glorified Iohn 15. 8. to whom all homage was due all service inferior And truely so it is that if foolish and besotted worldlinges could well discerne howe all these present pleasures vanish like smoake because they are not durable waver like winde because they are inconstant cloy quickely like ranke meat because they be imperfit sting like scorpions because they be poysoned and to bee briefe they quench no more the thirst then salt water which ever leaveth the stomacke dry Contrariwise those spirituall comforts God bestoweth vpon good soules here are so divine so pure so excellent so content and inhaunce the Soule that they exceede all delights that eyther Nature affoordeth or Arte inventeth and well they know this trueth that have prooved it such as mortifie sensuality casting from them the dregs of Egypt those I say shall not onely enioy the land flowing with milke and hony in Paradice but a heavenly repast the foode of Angelles even in the desart of this world which Nemo novit nisi qui accipit and therefore they deserve to be condemned of extreme folly who preferre a present toy before eternall ioy The ninth Impediment is Negligence in serving God or seeking meanes how to come to our end WE see by dayly experience that all naturall creatures contend extreamely to winne their ends and to procure the meanes they conceyve necessary for their good their preservation propagation or end With what force falleth a stone downe to come to his centre With what vehemence issueth foorth the fire included in a Cannon to ascend to the Moone With what continuall and restlesse course runneth a river to the Ocean Sea With what care industry and diligence do Birds make theyr nests Emets hoard vp theyr provision all beasts provide their foode but now let vs make a reflexion vpon our owne actions and we shall find as extreme negligence in our selves as wee perceyve diligence in them What is our end God What the meanes to fly vice and follow Vertue Let vs now discourse over the world and try what extreame diligence men vse in procuring riches honors pleasures and what exorbitant negligence in providing vertues and good workes to come to God for those the Merchants scowre the Seas despise tempestes account not rockes weigh not sands contemne all perils which eyther sayling by sea or travelling by land ordinarily doe carry with them for these the souldiers runne vpon pikes feare no famine watch and ward live alwayes in danger and never in perfect rest for these the very base pesants rusticks labour in Winter and moyle in Summer singing in hoary frosts and snowes iesting at parching sunnes and scorching heates passe on further walke about the streets of great Citties Exchanges Pallaces of Noble men Courts of Princes marke how Vertue suffereth exile and vice is friendly entertained shall you peradventure in all these places heare one talke of mortification of meanes to avoyd ambition to crosse inordinate appetites to suppresse the lusts of the flesh to know what may helpe them to pray or what commonly hindreth those that would pray◠Alas this language is not vnderstood all tongues are silent they know not what it meaneth and therefore are loath to heare of it A thing so necessary so daily and hourely to be practised is never thought vpon what negligence can be greater◠are men so blinded they see not or if they see what makes them so carelesse But against this poyson we have divers remedies and cures of Vertue to heale these sores of vice for consider but with thy selfe that notable Parable and palpable reason taught vs by Christ prooved by continual experience when the rich man hath massed vp his treasures with hooke and crooke moyling and toyling when he thinketh to enioy loe a voyce commeth Stulte hac nocte animam repetunt à te quae autem parasti cuius erunt And doubtlesse if men were wise me thinkes the continuall feare of death might enforce them to contemne such a
mother nor childe who offend and transgresse the Lawes In magnificence to dispend great treasures readily for the honour of God and generall good of the realme In mercy easily to pardon iniuries against our owne persons As I say in every vertue there are found these degrees and eminent perfections so in vices and offences there appeare varieties of excesses in the same sinne as in theft he that robbeth a rich man and taketh fourty shillings from him can not be compared to him that stealeth a kowe from a poore man wherewyth hee sustayned his wife and whole family wherefore the enormity of the sinne ought greatly to bee weyghed Agayne in vice some so farre exceede as they passe the common course of vitious persons and arrive at a certayne ferall or savage Savagenesse or feralâ—tie brutishnesse delighting in nothing but wickednesse as beastly pleasures violent extortions cruel butcheries and such like barbarous beastlinesse whereby they make shew to have lost all reason and humanity and onely follow the fury of every inordinate Passion Moreover it is to be considered that as every vice hath her intension or vehemency in malice and wickednesse so she hath an extension and various kinde of deformities for example theft hath vsury coosonage pilferings burglaries robberies murther hath woundings lamings man-slaughters wilfull-murthers so in intemperance gluttony c. In our present case these will mightily aggravate the persons wickednesse if we can proove him in sundry vices to have committed various excesses and in every vice not to have wanted variety Yet all the enormities a vitious wretch committeth in the progresse of his life may bee reduced to these iij. heads Irreligion towards God Iniustice towards men beastlinesse in himselfe First If towards God he hath beene irreligious an Atheist an heretike one that vpon every little hope of preferment or gayne would change and alter his Religion to this purpose I cannot here omitte an excellent History penned by Eusebius and Zozomenus of Constantius the father of Constantine the great who at what Euseb in lib. 1. vitae Constant. Sozomen lib. 1. cap. 6. time the inferior Magistrates in every Province by the decrees of the Emperours most severely persecuted Christians and with sundry sorts of exquisite torments bereaved them of their lives Constantius to trye his Courtiers constancie in Christian Religion put it freely in their election eyther to sacrifice vnto the Idols and remayne with him and keepe their former places and honours or if they would not to leave his company and depart from him presently they divided themselves into two parts some offered to sacrifice others refused by this the Emperour perceived his servants mindes and thereupon discovered the plot he had cast wherefore reprooving the former commending the latter expostulating with them their feare and timiditie highly exalting these for their zeale and sinceritie and finally iudging them vnworthie of the Emperours service as traytours to God expelled them from his Pallace for how quoth he will these be trustie to their Prince who are trecherous and perfidious to their God the others he appointed to be his guard to wayte vpon his body and to be keepers of his Kingdome averring that hee doubted not of their fidelity to him who had beene so faithfull and constant in professing and protesting their beleefe and religion Secondly If he conspired against the Prince or State molested the Magistrate iniuried the Innocent committed Murder Rapine Theft c. If he be of a bloody nature delighting in quarrels and brawls or in fine hath perpetrated any notorious offence whereby the Common-weale or present auditors are damnified either in reputation or any other way Thirdly If he be convinced by good reasons guilty in any one vice that is to be amplified after the best manner specially if there appeare in it any notable circumstance as oppression of Widowes Orphanes Women poore needy men honest devout or ecclesiasticall persons Fourthly If he hath iterated often the same sinne so that it is rooted in him and become connaturall and consequently we may despayre any emendation then the obstinacie of his perversity deserveth greater reprehension and detestation Fiftly If hee hath committed various offences the conglobation and annumeration of them one aptly falling in the necke of another cannot but stirre vp exceedingly the Auditors to abhorre him for this extensive variety representeth the person almost wholy covered with vice and iniquitie in whose heart as in a most filthy puddle lie stincking all sorts of filthy offences Sixtly If in himselfe he be addicted to lying swearing periuring cursing lust gluttony drunkennesse pride ambition envie detraction rayling reviling gaming c. Egresse § 3. ABout his Egresse the causes and manner of his death are to be considered as if he were culpably the cause or occasion of his owne death if his death were violent or any way extraordinary whereby it may be gathered that God extraordinarily rid the world of such a reprobate if in his sicknesse he repented not but rather despayred or presumed if he dyed like a Candle which leaveth the snuffe stinking after it that is all men that knew him reioyced that hee was gone spoke ill of him lamented of iniuries done them by him if he left children of ill behaviour after him These and many more such like considerations will sufficientâ—â— serve to sift out the rootes and groundes whereupon amplificative perswasions must be built Hatred of a communitie § 4. IN exciting Hatred of a Communitie Kingdome Province or any Society First wee may weigh their naturall dispositions and badde inclinations and specially those which most offend our present Auditors First As if they be our ancient enemies if by nature bloody crafty prowde insolent in governement impatient of Superiors or equalles if cosiners extortioners invaders vniustly of others dominions ayders or abetters of rebelles or our adversaries Secondly If their religion be Paganisme Iudaisme Heresie or Turcisme and in particular some of their principall and most palpable errors should be touched and if wee could discover any as for most part all abound poynt or poynts they maintayne against the law and principles of Nature then such a Position well declared and the absurdities evidently inferred cannot but worke great effects Thirdly If in their temporall Lawes they have enacted any tending to tyranny and oppression if to further vice and hinder vertue Fourthly If they hold pretend or endevour to bereave our State of any part of preeminence dignitie signiorie province or countrie thereunto belonging if they have abused or iniuried our State Prince or Subiectes any way in person goods or fame c. And in fine the number of spitefull iniuries offered cannot but stirrâ—â—p the spirit of spite against them Hatred of Abomination § 5. HAtred of Abomination as was sayd above consisteth in a detestation of evill for the love we beare the Person as Iacob so dolefully lamented Ioseph whom he supposed dead for the tender love hee bare his person And
how bitter is the memorie of death to that man which hath peace and great felicitie in his substance and that loveth extremely this transitory life To move this Hatred two things specially are diligently to be observed first the Person beloved and all those reasons which may stir vp his love then the hurt of the evill and all the harmes it bringeth with it for example we ought for the love of our owne soules and the soules of our neighbours detest and abhorre sinne and the offence of God now all those inducements which moove vs to love our soules strike in our hearts a horrour of sinne which is the death and destruction of soules And all those reasons which shew the deformity of sin stirre vp a detestation thereof The generall Motives alledged above applied to this particular will suffice to perswade vs to love our Soules the nature harmes consequent vnto sinne and all other evils we would induce our auditors to detest may be collected out of the common places of Invention reduced above to Ansit quid sit quale sit propter quid sit Meanes to move flight and feare § 6. WE said that flight or detestation was opposite to desier and that desier was the wishing of a thing abstracted from hope or expectation thereof as every beggar would be a King if he might choose albeit he never had nor is like to have any hope of the aspiring thereunto Flight is a detestation of some evill though not imminent nor exspected yet such an evill as we abhorre it and detest it and possibly may befall vs as a king to fall to poverty beggery or servitude he abhorreth yet because he living in such prosperity conceiveth no danger nor perill therefore he standeth in no feare These two passions of desier and detestation are stirred vp with the same motives that love and hatred of abomination for as all the reasons apportable to render the thing amiable the same make it desiderable so all the inducements which perswade the obiect of hatred to be abominable all the same cause it seeme detestable As for example I have a vertuous friend whom I love intierly he converseth with Atheists the more I love him the more I hate Atheisme as evill to him and therefore I abhorre it should any way befall him I am moved to abominate it as an extreme evill for what can be more sottish then to deny a God whom all creatures confesse and say ipse fecit nos non ipsae nos he made vs and not we our selves what can be more beastly then not to acknowledge him nor his benefits who every moment powreth vpon vs sundry favours What horrible disorders should we see in the world if there were not supposed a God that governeth and knoweth all and at last with the ballance of his inflexible iustice will examine iudge and reward all No doubt but if Atheisme once enter into the hearts of men vertue will be despised and vice esteemed might will rule right and the rich oppresse the poore and epicurisme wil take full possession edamus bibamus cras moriemur let vs gull our selves with eating quaffing for after this life no other remaineth and therefore little it importeth vs to live like beasts and dye like dogs all these and many more such like arguments demonstrate the abomination of Atheisme and also perswade evidently the detestation of the same so that by applying the harmes or dammages of the evill considered in generall and absolutely in it selfe to my selfe or my friend whom I love we may easily force flight and detestation Feare is a flight of a probable evill imminent wherefore two things must be proved amplified to enforce feare first that the evill is great secondly that it is very likely to happen the excesse of the evill may be gathered out of the precedent discourses the likelyhood probability or certainty we draw from sundry circumstances as from our adversaries malice hatred against vs their craft deceit their former maner of proceeding wherunto we may annexe the impossibility or extreme difficulties to avoid it as their might and our weakenes their experience and our rawnesse so that where there is obstinate implacable hatred against vs knowledge and foresight how to overcome vs power and meanes to put in execution potent malice and hatred what wicked effect will not then follow The vicinitie also of the evill moveth much for dangers afarre off we little esteeme as subiect to sundry casualities and encounters but when they are neere and at the doore then it is time to be stirring If an Oratour would by the passion of feare move the Italians Almanes and Spanyards to ioyne in league and waâ—re vpon the Turke he might vrge them in this manner The Romanes in passed ages who with most carefull eye did foresee prevent the dangers of their Empire thought not themselves secure in Italy except the Carthaginians were vanquished but how much more neere are the Turkish Cities to Spaine Germany and Italy then Carthage was to Rome What a swift Navie of Gailies hath Danger imminent he alwayes prepared by Sea and therefore in one night may enter either the coasts of Italy or Spayne What an infinite Army as well of horsemen as footemen hath he alwayes in a readinesse to invade offend and ruine whom he wyll almost at vnawares at least them that border vpon him ere they can be halfe prepared Of what force is this tyrant The Romanes still lived in feare of the Carthaginians though divers times overcome by them and have not we much more reason to feare the Turkish puissance What fortresses hath he woon from Christians what Cities sackt what Provinces The Turks forces vanquished what Kingdomes subdued what Empires spoyled enioyed possessed Who ruleth now Africk The Turke either all or most Who signorizeth over Asia The Turke Who doth domineere over the greatest part of Europe The Turke his treasures are infinite his victuals abundant his people innumerable and so subiect and obedient that they repute it a favour to be bereaved of their lives at their Emperours pleasure Are all Princes Christian able to leavie and maintaine an army of 300000. fighting men Solyman brought so many before Vienna in Austria what wil such a world of combatents do nay what will they not do Cover the fields like Locusts in expugnation of Cities reare vp mountaines of earth in a moment fill vp ditches with dead corps of their owne men to scale the walles with the very sight of such an invincible multitude strike terrour and amazement in the hearts of all them that shall see them or heare of them His malice is The Turks hatred against Christians no lesse then his might what pretendeth he in Constantinople forsooth to be Emperour over all Europe and successor to Constantine the great this he claymeth as right this he meaneth to win by might this he resolveth to inioy at length Did he