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 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
shall converse very long with him before you shall know what is in him he will shew a countenance of friendship although he intendeth revenge he can trayne his purposes afarre off to vndermine where hee pleaseth hee will praise where he spiteth and disprayse where he loveth for a further proiect hee can observe his times better than we for his plots and marke fitter occasions to effectuate his iâ—tent he can winne ground in a mans affection by some small conversation and after prevaile in what he list when he hath got the advantage In sine he can dissemble better his owne passions and vse himselfe therein more circumspectly than we can doe Wherefore I thought good to trie if a little direction would helpe â—ur Countriemen to counterpoise their native warinesse and open the way not to become craftie and deceitfull which is vitious but how to discover other mens passions and how to behave our selves when such affections extraordinarily possesse vs the which is the chiefest poynt of prudence and fittest mean to attayne vnto religious civil gentlemanlike conversation which is vertuous Whereunto especially this discourse of Affections aymeth albeit for more compleate doctrine I have handled almost all those questions which concerne the Passions in generall But for all this I would not have any man to thinke that I am of opinion that all Italians and Spaniards go beyond all Englishmen in subtiltie and warinesse for I have found divers of our Nation whom I beleeve neyther Italian nor Spanyard câ—uld over-reach in what negotiation soever but onely I meane that for the most part those Nations surpasse ours in a certaine politique craftinesse the which Nature first bred in them Education perâ—ited Vertue amendeth and Art discovereth The which I have endevoured first of all as I thinke to draw into forme and method according to the principles of Sciences hoping that some other will hereby take occasion eyther to perfite mine or to attempt a better my desire is the good of my Countrie the effect every mans prudent carriage the last end the glory of God whereunto all our labours must tend and all our actions be directect and therefore to him let these little sparkes be consecrated to kindle the â—ire in his most holy Temple in tremore sperando To the ternall and aeternall Vnitie FLame of bright love and beauty thou whose beames Reflected heere have so â—â—bellished All Creatures finding how my fancy fed Vpon this earthy circles glimmering gleames Not else reclaimable from those extreames Centrally drewst my heart to one faire head Enamelled with browne blew white and red So to allure it to those heavenly Reames Purify all the Passions of my Minde And light my vnderstanding So may I Reede foorth and heed what Passions heere I find Kindle my will and heave it vp for why Even as thy love like fire drawes vp my love Right so my love like fire will mount above To the Author IN Picture they which truly vnderstand Require besides the likenesse of the thing Light Posture Height'ning Shadow Culloring All which are parts commend the cunning hand And all your Booke when it is throughly scan'd Will well confesse presenting limiting Each subt'lest Passion with her source and spring So bold as shewes your Art you can command But now your Worke is done if they that view The severall figures languish in suspence To iudge which Passion 's false and which is true Betweene the doubtfull sway of Reason ' and sense T is not your fault if they shall sense preferre Being tould there Reason cannot Sense may erre B. I. The first Booke of the PASSIONS of the MINDE wherein is declared the essence of Passions The end and profite of this Discourse wherein are declared the Passions and Affections of our Soules CHAP. I. THERE can be no man who works by right reason but when he first intendes his worke he aymeth at some end he levels at some good viz. either to instruct the wit with doctrine move the will to virtue delight the minde with pleasure or in fine direct the Reader to do some thing that may be either commodious to himselfe or profitable to the common weale This Treatise therefore of the Passions of the Minde cannot but carry with it a goodly and faire glosse of profite and commoditie not onely because it concerneth every mans particular but also for that there be few estates or conditions of men that have not int'rest in this matter the Divine the Philosopher the curers both of the bodie and the soule I meane the Preacher and Physitian the good Christian that attendeth to mortification and the prudent civill Gentleman that procureth a gratefull conversation may reape some commoditie touching their professions and in sine every man may by this conse to a knowledge of himselfe which ought to be preferred before all treasures and riches The Divine herein may first challenge his parte because the inordinate motions of Passions their preventing of reason their rebellion to virtue are thornie briars sprung from the infected root of original sinne the which Treatise wholy concerneth Divines and all the deformed broode thereby ingendred the Passions likewise augment or diminish the deformitie of actuall sinnes they blinde reason they seduce the will and therefore are speciall causes of sinne whereuppon among Divines grew that common distinction of sins that some are of Passion others proceede from ignorance 〈◊〉 〈◊〉 others from malice and wilfulnesse Finally Passions are meanes to help vs and impediments to withdraw vs from our end the Divine therefore who specially entreateth of our last end and of the meanes to atchieve it and difficulties to obtaine it muâ—â— of necessitie extend the sphere of his knowledge to this subject of our Passions and for this respect of Divines they are See Thom. cum Scholasticis in 12 q. 22. alios in 1. part vbi de hâ—mine divinely handled The Philosopher as well naturall as moâ—â—ll the one for Speculation the other for Practise wade most profoundly in the matter of our Passions The naturall See the Philosophers in the second and third de Anima Philosopher contemplating the natures of men and beasts sensitive soules for Passions are common to both consequently enter into discourse about the actions and operations thereof for without the knowledge of them it were impossible to attaine vnto the perfite vnderstanding of either of them The morall Philosopher describing maners inviting to virtue disswading from vice sheweth how our inordinate appetites must be brideled with fortitude temperance he declareth their natures their craft deceit in what sort of persons they are most vehement and in whome more moderate and to be briefe he spendeth wel nie in this disputation all his morall Philosophie in teaching how they may be vsed or abused The christian Orator I meane the godly Preacher perfitely vnderstanding the natures and proprieties of mens passions questionlesse may effectuate strange matters in the mindes
and prints of obiects for vnderstanding even so the heart endued with most fiery spirites fitteth best for affecting Lastly for what other reason in feare and anger become men so pale and wanne but that the blood runneth to the heart to succour it I saw once in Genoa a Bandite condemned to death and going to Execution to tremble so extraordinarily that he needed two to support him all the way and for all that he shivered extreamely Besides whence-from proceedeth laughter dauncing singing and many such externall singes of ioy but as wee say from a merrie heart therefore ioy and feare dwell in the heart Howbeit I thinke this most true and especially in those passions which are about obiectes absent as love hatred hope flight ire and such like yet I cannot but confesse that when the obiectes are present and possessed by sense then the passions inhabite not onely the heart but also are stirred vp in every part of the body whereas any sensitive operation is exercised for if wee taste delicate meates smell muske or heare musicke we perceyve notonely that the heart is affected but that also the passion of ioy delighteth those partes of our sences the like wee prove in payne and griefe for which cause commonly wee say our teeth ake our fingers toes or legges payne vs Payne therefore and Pleasure beeing Passions of the Minde and evermore felt in that part of the bodie where Sense exerciseth her operations therefore as touching is dispersed thorow the whole bodie even so the Passions of pleasure and payne for in everie parte if it bee cherished it reioyceth if be hurte it payneth Yet supposing the Passions principally reside in the hearte as wee perceyve by the concourse of humours thereunto wee may demaund two curious questions The former is for what ende hath Nature given this alteration or flocking of humours to the hearte It seemeth questionlesse for some good ende for God and Nature worke not by chaunce or without respecting some benefite of the subiect To the which question it may bee answered First Why humors flocke to the heart in passions that the humours concurre to helpe dispose and enable the heart to worke such operations for as we prove by experience if a man sleepe with open eyes although his sight be marvellous excellent yet he seeth nothing because in sleepe the purer spirites are recalled into the inner partes of the body leaving the eyes destitute of spirits and abandoned of force which presently in waking returne againe euen so I conceive the heart prepared by nature to digest the blood sent from the liver yet for divers respectes not to have the temperature which all Passions require for love will have heate and sadnesse colde feare constringeth and pleasure dilateth the heart therefore which was to bee subiect to such diversities of Passions by Nature was deprived of all such contrary dispositions as the Philosophers say that Materia prima caret omni forma quia omnes formas recipere debet And although the hearte hath more excesse of heate than colde yet a little melancholly blood may quickly change the temperature and render it more apt for a melancholly Passion The second reason may be for that these humours affecting the heart cause payne or pleasure thereby inviting Nature to prosecute the good that pleaseth and to flie the evill that annoyeth as in the Common-wealth Vertue ought to be rewarded with preferment and vice to be corrected with punishment even so in this little common-wealth of our bodies actions conformable to Nature are repayde with pleasure and passions disconsorting nature punished with payne The other question concerneth the efficient cause of these humours what causeth their motions to the heart they themselves as it were flie vnto the heart or the parte where they soiourned sendeth or expelleth them from her and so for common refuge they runne to the heart or finally the heart draweth them vnto it This difficultye requireth an answere whereby many such like questions may bee resolved as for example when the meate in our stomackes is sufficiently disgested the chile which there remayneth prepared to be sent to the liver for a further concoction doth it ascend thither by it selfe as vapours to the head or doth the stomacke expell it or the liver drawe and sucke it To this demaund I answere that in mine opinion the partes from whence these humours come vse their expulsive vertue sending the spirites choler or blood to serve the heart in such necessity as the hand lifteth vp it selfe to defend the head howbeit I doubt not but the heart also affected a little with the passion draweth more humors so encreaseth Many more curious obiections here I omit which perhaps would delight the more subtil wits but hardly of many to be conceived What sort of persons be most passionate CHAP. X. OVt of the precedent Chapter we may gather how that the heart is the seate of our passions that spirites and humours concurre with them here we may deduce a conclusion most certayne and profitable that according to the disposition of the heart humours and body divers sortes of persons be subiect to divers sortes of passions and the same passion affecteth divers persons in divers manners for as we see fire applyed to drie wood to yron to flaxe and gunpowder worketh divers wayes for in wood it kindleth with some difficulty and with some difficulty is quenched but in flaxe soone it kindleth and quencheth in yron with great difficulty is it kindled and with as great extinguished but in gunpowder it is kindled in a moment and never can bee quenched till the powder be consumed Some men you shall see not so soone angrie nor yet soone pleased and such be commonly fleugmatike persons others you have soone angrie soone friended as those of a sanguine complexion and therefore commonly they are called good fellowes others be hardly offended and afterward with extreame difficulty reconciled as melancholy men others are all fiery and in a moment at every trifle they are inflamed and till their heartes be consumed almost with choller they never cease except they be revenged By this we may confirme that olde saying to be true Animi mores corporis temperaturam sequâ—ntur the manners of the soule followe the temperature of the body And as in maladies of the body every wise man feeleth best his owne griefe euen so in the diseases of the soule every one knoweth best his owne inclination neverthelesse as Physitions commonly affirme how there be certayne vniversall causes which incline our bodies to divers infirmities so there are certayne generall causes which move our soules to sundry passions First young men generally are arrogant prowde prodigall incontinent given to all sortes of pleasure Their pride proceedeth from lacke of experience for they will vaunt of their strength beautie and wittes because they have not yet tryed sufficiently how farre they reach how frayle they are therefore they make more account of them
certaine signes wise men may gather the inclinations whereunto other men are subiect I omit heere what passions euery countrie inclineth vnto like wise to what sorte melancholy sanguine flegmaticke and cholericke persons are addicted for this was insinuated sufficiently aboue neither will I handle what sortes of men passions most ouer-rule for in the same place this was sufficiently entreated onely I will brieflie deliuer some meanes whereby in particular conuersation euery one may discouer his fellowes naturall inclinations not by philosophicall demonstrations but onely by naturall coniectures and probabilities because that wise men mortifie their passions and craftie men dissemble yet we may for the most part attaine vnto the knowledge of them for that most men follow the instinct of Nature and few either the precepts of reason or exquisit craftinesse by which two meanes passions are concealed He therefore that desireth to discouer an others passions or inclinations after he hath considered from what countrey he came if he be some of those mentioned heretofore then he may discourse vpon him and withall marke what passions are common to such persons and after descend to these notes For that we cannot enter into a mans heart and view the passions or inclinations which there reside and lie hidden therefore as Philosophers by effectes find out causes by proprieties essences by riuers fountaines by boughs and floures the kore and rootes euen so we must trace out passions and inclinations by some effects and externall operations And these be no more than two words deeds speech and action of which two knowledge may be gathered of those affections we carry in our minds therfore first I will entreate of words and then of deeds Words represent most exactly the very image of the mind and soule wherefore Democritus called speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lacitius image of life for in wordes as in a glasse may be seene a mans life and inclination Wherefore Diogenes Idem lib. 6. wondred that men would not buy earthen pottes before they proued by the sound whether they were whole or broken yet they would be contented to buy men by sight before they prooued their speech Whereupon grew that old prouerbe frequented of Socrates and approued of auntient Philosophers Loquere vt te videam speake that I may know thee for passions so swell within the soule that they must needs haue some vent as Elihu said of himself Loe my belly is like to new wine lacking Iob. 32. a vent the which breaketh new vessels Sometimes I haue enquired of sundry persons what they thought of certaine mens inclinations I found that almost whatsoeuer they had noted in others commonly to proceed from one sort of speech or other Plainely you may perceiue if mens words openly tend to their owne commendations if they bragge or boast of their valor in wars learning qualities giuen by nature or purchased by labour that they are of a proud disposition if they discourse lasciuiously or shamelesly questionlesse what the tongue speaketh the heart affecteth if men talke of meat and drinke of â—â—â—ling and feasting wishing for this meat lamenting of that meat such persons for most part addict themselues to gluttonie if they rage with furious words braull or wrangle such carie the conscience of cholericke Thus you may coniecture by words the passions of the mind when the speech manifestly carieth the coat of pride choller lust or gluttonie But many there be more wise than to commit such notorius errours and blaze their imperfections to the eyes of the world therefore wee must sound out a little further and wade something deeper into a certaine secret suruey of mens speeches to see if we may discouer some more hidden passions And this either in the maner or matter of speech Much talke HEe that talketh and pratleth too much both by prophane and holy Writers is accounted vnwise or rather foolish Hereupon came those voices Totum spiritum suum profert stultus The foole putteth Pro. 29. 11. foorth all his spirit but Sapiens differt reseruat in posterum A wise man deferreth and reserueth it for afterwardes And beneath Vidisti hominem velocem ad loquendum stultitia magis speranda est quam illius correptio Hast thou seene a man prone to speake foolishnesse is Verse 20. rather to be expected than his amendment Wherefore fooles cary their hearts in their mouthes wise men their mouthes in their hearts for fooles speake and then deliberat but wisemen first deliberat with reason and then speake with circumspection By this may be gathered the reason why ianglers praters deserue to be registred in the catalogue of fooles because many fancies come into mens minds he that wil poure foorth all he conceiueth deliuereth dregges with drinke and as for the most part presently men apprehend more folly than wisedom so he that sodainely vttereth all he vnderstandeth blabbeth foorth more froath than good liquor and thus much speech and hastie proceedeth from rash foolishnesse the which passion raigneth for the most part in yong men women and doting proud old age Therefore Theocritus sayd that Anaximines had a flood of words Stob. serm 34. and a drop of reason For if you descant vpon some long tale or discourse of theirs you shall find them as void of matter as prodigall in words The cause hereof I take to be their lacke of iudgement for whatsoeuer occurreth to their minds concerning any matter they thinke such conceits as they are new to them so they should be to others whereas in very deed other better wittes reiect and contemne them wherefore the leaues of loquacitie spring from the root of small capacitie Taciturnitie SOme contrariwise bee of too little speech the which taciturnitie although it repugneth to modestie which standeth betwixt these two extreames yet commonly wise men account this extreame more secure for many words almost euer offend but silence very rarely and therefore the Philosophers say that he which will learne to speake ought first to learne to hold his peace This silence may proceed sometimes of sottishnesse because a man knowes not how to reason and so you see clownes or dull persons not able to speake in a wise company Sometimes of feare as I haue knowne a most excellent Rhetoritian in writing yet most vnable in speaking for the presence of his auditors did exceedingly affright him Others vse it for prudence pollicie because in conseruation when men either would conceale their owne affections or discouer others prudence and pollicie require a space of silence because the wisest man in the world if hee talke long and much without premeditation will hardilie keepe close his passions from discreet hearers Slownesse in speech SOme sorts of men speake very slowly and so leisurely that a cart of hay might passe almost betwixt one word and another the which manner of speech is very lothsome and tedious to their auditors and especially to some quicke spirits
ground of every mans love of himselfe is the Identitie of a man with himselfe for the lover and beloved are all one and the same thing because love being nothing else but a complacence or contentation in the goodnes or perfection one hath with a desier of the accomplishment thereof consequently as we ought both in grace and nature to preferre none before our selves in the affection of vertue and perfection so we should not love any above our selves From the Identitie of our selves and the love thereof necessarily followeth a certaine love to all them who are vnited any way vnto vs and the stricter this vnion is the stricter affection it engendreth and for that all things vnited have a kind of resemblance therefore Philosophers and Divines ground friendship vpon similitude here hence we love our kinsemen parents and children for the vnion and resemblance in blood students ground their friendship in the same kind of studies souldiers in martiall affaires courtiers in civill courtly carriage tradesmen in their artes marriners in navigation and finally all men of one profession love them of the same and Omne animal Eccles 13. diligit sibi simile and every beast affecteth the like liveth with the like consorteth with the like And the reason is because a man in this life by nature and grace by the instinct of his innate iudgement and reasonable affection prescribeth vnto himselfe an end in this world void of troubles and molestation quiet peaceable full of rest and contentation whereat all his labours thoughts and meditations levell moreover he being a sociable creature had need of men to help him in councell comfort him in griefes succour him in sundrie disasters of fortune which dayly and casually occurre and finally converse peaceably and agreeably with him all which none can performe better not so well as they whose natures and conditions are like vnto ours for what dissention can be among those men whose wills are one and the same what sorrowes can greatly molest vs where friends carrie their portions with vs and thereby alleviate a great part of their waight what counsell can preuaile against many friends who are wise discreet faithfull vertuous what conversation can be more gratefull then that where neither iniuries are offered nor suspected in few as vertue is the surest chaine wherewith men can be bound together so resemblance in vertue the surest foundation of friendship and a vertuous companie the happiest societie O my God of most pure and perfit loue thou spake the word and begot thine eternall word thou breathed out thy love and produced the holy ghost the life and soule of all true love as well create as increate thy love in Trinitie is one and the selfe-same identified in all the three persons and the selfe-same thing with their substance and therefore most intier inexplicable and perfit is your loue the which may not be termed friendship but rather charitable amitie of an indivisible vnitie Thy creatures are all beloued of thee because thou like a father in them hast imprinted and stamped a resemblance of thy Maiesty and because there is none so base and vnperfit but that all the goodnesse it hath resideth in thee much more perfitly then it selfe therefore no child so representeth his father as every creature thy Maiesty according to that perfection it enioyeth and thy boundlesse essence comprehendeth What shall I heere say of the image of thy essence and three persons in Trinitie engrauen in the center of every reasonable soule this were a matter too prolixe to discourse vpon but well I may conclude that if thou love all thy creatures for a darke cognisance they carry vpon their backs of thy glorious greatnesse no doubt but thou wilt love fauour man who beareth in the face of his soule thy perfit portrait and image in a farre higher degree much more might be added of the blood of Christ wherewith all soules are sprinkled who have put him on in their baptisme Long treatises might be penned of the supernaturall colours and celestiall graces of faith hope charitie and other infused vertues wherewith thy friends are refined enriched adorned beautified and thy image perfited but of this more diffusedly in my third booke of Threans Finally thy future resemblance which all thy faithfull servants shall possesse in glory of whom is verified that prophesie of S. Iohn Scimus quoniam cum apparuerit 1. Ioh. 3. similes ei erimus quoniam videbimus eum sicuti est Because we know when he appeareth we shall be like vnto him for that we shall see him as he is This glorious retreate of thy blessed face would affoord ample matter to praise thy goodnes extoll mans greatnes in felicitie declare the beautie of thy sacred beames wherewith our soules shall be gloriously inamelled excite vs to love thee heere more fervently to resemble thee there more lively but this large subiect would passe the strait compasse of my prefixed brevitie therefore O blessed God renew vs within so perfitly here that we may one day try this truth with thee there The 11. Motive to Love which is agreeablenesse with Nature IF a man should inquire why the Vine so loveth by nature the Elme that it wrappeth more kindly about it and bringeth forth more plentie and better grapes then planted at the roote of any other tree questionles no other reason could be giuen then a certaine secret sympathie of Nature a proportionate agreeablenes and naturall conveniencie What paine taketh the Hen to sitte so long vpon her egges what labour endure little Birdes to build their nestes to feede their yonglings to teach them by daily examples to avoyde dangers to procure foode to conserve protect and defend themselves all these and thousands such like proceed from a certaine Love grounded vpon the agreeablenesse and concordance with Nature So that small pleasures the poore Birdes finde to leave their owne provision sought with such labour to cramme their little ones and no great delight the Hen can reape by so daintily and carefully covering her egges but that the want of pleasure is supplied by the conformitie of Nature which therein is apertly shewed When we see beasts fight we commonly wish in our harts the victorie should happen rather to the one party then the other If a reason of this desire were demaunded it were impossible divers times to be rendred except we resolved it into a secret sympathie of nature likewise meeting with a companie of strangers which we never see men or women presently one shall perceive a certaine more affectuall fancie inclined to love one then an other although divers times both proportion comelinesse or I know not what other perfection be more spectable in the reiected then in the accepted The same we might say of divers meates drinks ayers smells lodgings apparell c. which agree and are conformable to some mens nature but marvellous hurtfull and offensive to others the which therefore are loved of those and abhorred
that errours once drunke vp are quickly converted into nature and consequently sealed vp with vitious habites X. Of Distractions AS the earth vnmanured bringeth foorth brambles and briars with many stincking weedes and manured also springeth forth here and there darnell and cockle even so our vnderstanding if it be ill guided yeeldeth not only vayne discourses if it be ill guided yeeldeth not only vayne discourses but also in the middest of most serious meditations it blasteth foorth many impertinent distractions what exercise can be more holy than prayer and where occurre more impertinent thoughts than in the heate of such an holy exercise the which imperfection Saint Ierome feeling and Hieron in dial go adversus Lu. â—serianos lamenting sayd Nunc creberrimè c. Now most often in my prayer I walke in galleries now I reckon my gaines or withdrawne by some vncleane thought I do those things which are shamefull to be spoken Abraham could not offer sacrifice vnto God but with one hand he was constrayned to warde his offring from the molestfull crowes which were about him ready to carry it away Alas how often do the infernall kites seize vpon our soules and hinder the holy sacrifices of our prayers by impertinent thoughts In the depth of studies how oft do we proove that idle cogitations distract our minds and inforce them to wander in forraine countries in such sort as although the body be consistent in one place yet the soule runneth like a vagâ—ant person or rather slieth from country to country and almost in a moment sayleth over the immensive Ocean Sea wherevpon ensueth that the vse of a mans soule lieth not in his owne hands because his actions be subiect vnto so many interruptions which proceede eyther from the malignitie of the Divell the vehemence of some passion a strong imagination and deepe impression or an inconstant mind desirous of varietie and alteration The Defects and Imperfections of our Willes NOt only the land by the vniversall course of God was plagued with sterilitie and vnprofitable ofsprings but also the Sea bordering vpon the Land with horrible tempests mists rocks shelves and other miserable dangers whereupon poore Marriners miscarrie even so not only our vnderstanding by that bitter Apple which edged all mens teeth was distasted by ignorance and infected with errours but also our wills were troubled with tempests of wicked inclinations and shelves of vitious perversitie whereupon soules perish and fall into eternall calamitie Difficultie to do well ONe huge rocke I finde in this vast Ocean of our boundlesse Will common to all men and wherevnto all others may be reduced yet not in like degree I meane an exceeding difficultie to do well our vnderstandings I confesse must labor to find out the truth but no labour to be compared with the labor to do good few beasts you have which do themselves more ill than good and as few men which do themselves not more ill than good Were it not a miracle to see a mightie huge stone ascend by it selfe above all the cloudes or the Sunne descend to the earth Yes doubtlesse but why were this a myracle Because a stone by nature is inclined to descend and the Sunne to rowle about the world therefore it were a wonder to see them move against their owne inclinations As great and as strange a marvell it might seeme to see our wills so prone to vice to descend to the vayne pleasures and delights of the flesh because these motions are most opposite to their naturall and principall inclination for no wise man can be ignorant how the chiefest force of our will bendeth to follow the rule of reason prosecute vertue and honestie detest vice and iniquitie therefore to follow vertue is connaturall to affect vice a vitious miracle Notwithstanding we daily try what difficultie we find in the narrow way to goodnes and what extreame facilitie in the broad way of wickednes for one man that is vertuous how many thousands are vitious Whereupon commeth this notable excesse Of the extreme difficultie meÌ„ find in doing well which deterreth the most part of them from it the rootes of vertue sayeth one are bitter and therefore delicate lips will not taste them well-willers of vertue must resist flesh and blood which worldlings so beastly pamper and cruelly cherrish Yet I know some would desire to vnderstand from whence proceedeth this wonderfull difficultie â— we all prove to do well the reason which may moove a man to doubt questionlesse deserveth good consideration for if we that be Christians well expend what meanes we have to do good and what to do ill we shall finde that these be fewer in number and weaker in force and efficacie then the other the which I thought good briefly to set downe partly to declare our wilfulnes and perversitie who having so many meanes will not vse them partly to remember the Reader that hereafter he may benefit himselfe of them and be confounded for his misdemeanour in them We are moved to do well First by the law of nature imprinted in our harts like a lanterne or a torch to direct vs in the darkenes of the continuall night of this miserable life 2 Our will principally bendeth to follow this lawe as our hands and feet the direction of our eyes 3 The remorce of conscience which in the very act of sinning keepeth the watch of our soules adviseth vs by barking that enimies are present and after that we have sinned how the wall is broken and consequently opened to the invasion of infernall theeves 4 The infamie and discredit which waiteth vpon vice for such aversion all men by nature carry in theyr minds from sinne that no man can esteeme in his heart or love truely any vitious man 5 We see in every good common-weale vertuous men preferred esteemed and accounted of and therefore honos alit artes why then should not credit and reputation nourish and augment vertue 6 By naturall discourse a man may well perceive how the oyle of his carnall Lampe dayly consumeth the naturall heate vanisheth death approacheth and therefore why should not the vicinitie and certaintie of death cause him to leade a vertuous life 7 All states and kingdomes ordered by lawes and governed by reason appoynt punishments for vices according to their qualities for what meane prisons stocks fetters gives racks gallowes hatchets but to warne vs that their creation was for sinnes extirpation 8 Nothing can have more force to allure a man to do well than the peace and tranquillitie of the minde a quiet and serene conscience is iuge convivium this we gayne by vertue this we leese by vice 9 The Infidels brought vp in the mistie fogges of infidelity conceived a terrour of their gods iudgement thinking them ready to punish their sins and condemne their offences which feare even nature teacheth vs when we offend that God being most iust will not permit vnpunished iniustice 10 And did not the same Infidells expect Elizian
base and drudging life Besides if all creatures by the instinct of Nature endevor so much to win theyr full and compleat perfection why should we degenerate so farre from our owne nature as not to accomplish that we lacke marke but the seede cast into the ground how it laboureth to die after to live how it fixeth his rootes pierceth the ground to enioy the Sunne and ayre erecteth the stem springs the huskes issues the eare yeelds with the wind and never giveth over till the corne bee brought to a full maturity we see how new wines beere and all liquors worke by boyling the rawer parts expelling the dregs reducing themselves to a due temper proportionated mixture and perfection if these insensible creatures so industriously labor to come to theyr end shal not we endevour to atchieve our end and felicity If they according to theyr small ability imploy theyr naturall talentes why should not wee endued with so many graces procure our owne good and perfection Why standeth God at Apoc. 3. 20. the doores of our heart beating but to enter in Why doe Gods servants crye out vpon our negligence but Iere. 25. 34. to bring vs to diligence Why doth God punish many in the prime of theyr yeeres in the fatte of theyr fortune in the glory of theyr prosperitye but to advertise vs by theyr examples of the inconstancy of this world and that wee might learne to bee wise by theyr losses to be vigilant and carefull by their carelesnesse Some more Impediments I could deliver as the many occasions offred dayly to do ill the great readinesse of matter and favourers thereof the insatiable desire possesseth our heartes of inordinate pleasures the admirable diligence in procuring temporall treasures the extreame delight all men conceyve in theyr owne actions the great account and estimation they do make of them how soone they despise or abase the enterprises of others how perverse and obstinate they live in their own opinions I could I say make long discourses vpon these particular obiects but that they may all be reduced to selfe-love inordinate Passions the world and the divell of which we have intreated largely before onely I will here adioyne the reason and cause of all this Treatise why we having so many meanes so forcible so divine Mat. 7. 15. 20. 16. 1. Pet. 4. 18. so continuall so supernaturall to serve God to follow Vertue to fly sinne and scarce halfe so many impediments leading vs to vice and vngodlinesse yet for one that doth well thousands doe ill and for one that goes to Heaven almost a million goes to hell and that the difficulty may seeme more apparant adde another consideration questionlesse all vniversall effectes proceede from vniversall causes as we see all men die therefore we gather that all have a Nature corruptible all men are subiect to Passions preventing and dissenting from reason therefore we inferre that Nature is corrupted even so since most men doe ill and few good and after this tenour in all Countries and Nations therefore we must finde out some generall cause Some will say that this proceedeth from originall sinne whereby our nature remayned corrupted and therefore prone to evill slow to good this reason indeede toucheth some remote cause but yet it doth not fully satisfie first because we have set downe all the internall effects and impious of-springs of originall sinne and yet they can not amount or countervaile the number of those helps we have to do good Besides it ought to be declared how originall sinne hath so infected nature that it is so feeble to vertue and so strong to vice for all the wounds which internally moove vs to sinne reside either in the wit will or sensitive appetite the which we have conferred with those stayes both God and good nature hath bestowed vpon vs to do well Furthermore by the passion of Christ his merits grace originall sinne is forgiven vs who by baptisme have put Gala. 3. 27. Ephes 5. 6. Tit. 3. 5. Eze 33. 12. Ioel. 2. 25. Ephes â— 5. Eze. 36. 26. Psal 33. 8. Psal 90. 13. on Christ he hath restored vnto vs his former favours adopted vs for children changed hearts of stone into hearts of flesh fortified our soules against vice enabled our faculties against sinne protected and guarded vs about with Angels for our defence against Sathan that our feet should not be stayed in the way of vertue by blocks stones our ghostly enemies cast in the narrow way that leadeth to heaven to hinder our voyage or frustrate our designements Therefore to conclude this matter I resolve my selfe that we have more meanes to do good then occasions to do ill and them also of their nature to be more forcible and potent neverthelesse for foure reasons more men are wicked then vertuous first for lack of prudent meditations secondly for ill education thirdly for palpable present delectation lastly for defect of due prefervation I meane first that men miscarrie so often in this peregrination for lack of good consideration because most of those meanes God hath vouchsafed to bestow vpon vs require a certaine meditation and ponderation for they be like hot coales the which you may take in your hands and presently cast away without burning because all actions welnie require time or space for their operations but if you hold them a while you shall feele their effects So it falleth forth in the mysteries of our faith he that meditateth burneth he that perfunctorily runneth over them scarse feeleth their heate In meditatione mea sayth David exardescit ignis in my Psal 38. 3. prayer fire is kindled because meditation bloweth the coales by consideration whereunto followeth the flame of love and affection for otherwise what profit can we take of the inconstancie of our lives and certaintie of our deaths of the severe and infallible iudgement of God the inexplicable paynes of hell the ineffable ioyes of heaven if we never consider them What availeth vs to have the scriptures that God punished in this life so many with extraordinary deaths that by sinnes we are spoyled of grace wounded in nature disenabled to goodnes incited to ilnes if we never ruminate them in our minds or ponder them in our considerations Questionlesse it were to swallow meate without chewing which rather endammageth health then restoreth the lost forces Wherefore I like well those wise godly men which every day allot themselves a certaine time stinting their howers for meditation propounding before the eyes of their consideration now one mysterie now an other now the passions of Christ then the pangs of death now the strict iudgements and punishments of God then the eternall delights layd vp for vs in his heavenly Paradice these therefore like fruitfull Psal 1. â— trees planted by the river sides render their fruites in due season these arme themselves in the morning to resist all encounters which may occurre the day time these be
feare hope c. what motions are stirring in the eyes hands bodie c. And then leaue the excesse and exorbitant leuitie or other defects and keepe the manner corrected with prudent mediocritie and this the best may be marked in stage plaiers who act excellētly for as the perfection of their exercise consisteth in imitation of others so they that imitate best act best And in the substance of externall action for most part oratours and stageplayers agree and onely they differ in this that these act fainedly those really these onely to delight those to stirre vp all sorts of passions according to the exigencie of the matter these intermingle much leuitie in their action to Cicer lib. 3. de Orat. make men laugh those vse all grauitie grace and authoritie to persuade wherefore these are accounted rediculous those esteemed prudent But a discreet oratour may see in them what he may amend and what he may follow If there were an excellent preacher who were admirable not onely for doctrine but also for action hee would serue as a glasse for euery oratour to behold the beautie or blots of his action Secondly loue desire and ioy require a plaine pleasant soft mild gentle voice and the like countenance true it is that a discourse sermon or oration being wouen with various periods and compounded of sundry parts generally cannot be said to admit one onely sort of pronuntiation action or gesture because although wee intend for example to induce our auditors to loue God to obey their prince c. yet reason requireth and art perscribeth that our probations be often grounded vpon contraries incommodities disgraces punishments and diuers inconueniences which would ensue vpon the want and defect thereof and therefore in euery part and period the nature and qualitie of the affection must rule and moderat the voyce and action Hatred and ire exact a vehement voice and much gesture a pronuntiation sharpe often falling with patheticall repetitions iterated interrogations prouing confirming and vrging reasons the manner of this action wee may best discouer in wittie women when they chide because although their excesse be vitious and not to be imitated yet for that they let nature worke in her kind their furious fashion will serue for a good meane to perceiue the externall manage of this passion Their voyce is loud and sharpe and consequently apt to cut which is proper to ire and hatred which wish ill and intend reuenge their gestures are frequent their faces inflamed their eyes glowing their reasons hurry one in the necke of another they with their fingers number the wrongs offered them the harmes iniuries disgraces and what not thought sayd and done against them if a prudent oratour could in this case batter their matter circumcise the weaknesse of the reason abate the excesse of their furie certainely he might win a pretie forme for framing his action In sadnesse and commiseration a graue doleful plaine voyce is best without much varietie either of eye face or hand for the orator must shew himselfe in soule and hart afflicted oppressed halfe dead and therefore no more life ought to appeare without externall eyes and eares than is necessary to deliuer the force of our reasons and the griefe of our minds our proofes may bee vrged and prosecuted but alwayes with a pitifull weeping eye and a fainting lamentable tune yet notwithstanding the voyce sometimes ought to bee interrupted with wofull exclamations and ruthfull repetitions with alas woe is me c. The eye also may be grauely eleuated vp to heauen or abiected to earth but it must be done seldome and merueilous soberly As feare participateth of hatred and sadnesse in detesting an imminent euill and sorrowing least it befall and therefore requireth like voyce countenance and action so because little it would auaile to explaine the perill and daunger thereof except we encouraged and stirred vp our hearers to attempt meanes to prosecute labours to enterprise difficulties to encounter and resist the euill therefore according to Saint Pauls instruction we must arguere obsecrare increpare accuse request reprehend The example we may haue in the passion of a man whose next neighbours house being set a fire if he should first of all discouer it and perceiue that verse likely to be verified in him Tunc tua res agitur paries cum proximus ardet Then tend thy turne when neighbors housen burne Hee would not come to his neigbour to aduise him of the fire in this manner O deare neighbour although I am farre vnfit by eloquence to persuade you to looke to your house and carefully to watch about it least fire fall vpon it as now of late I perceiue it hath done therefore prouide water and succour for otherwise both all your goods and mine will bee consumed were not this speech ridicolous would not men account such a man a foole nature hath taught vs another course in such a case for he would run crying into the street fire fire help help water water succour succour alas alas wee are vndone quickly speedily run for ladders pull downe this rafter cut that beame vntile the house what meane you stirre hands armes and legs hie thee for water run thou for iron crookes and hookes hast hast we are all vndone This is the effect of feare indeed here a man seeth the danger and endeuoureth to preuent the harme The like should a preacher doe who knowing his auditours wallowed in sinne ought not with filed phrases and mellow mouthed words tickle their eares but with terrors and feares pierce their hearts he should crie fire of hell fire fire is kindled sinne is entred into the soule water water teares teares help help repentance repentance the deuill stands readie to deuoure you death watcheth at vnawares to strike you hel mouth gapeth to swallow you downe looke about you stirre your selues Non in commessationibus ebrietatibus non in cubilibus Rom. 13. impudicilijs sed induiminm dominum nostrum Iesum Christum Leaue off your riots forsake your vanities abandon your false deceitfull pleasures put on Christ imitate his puritie follow his fasting prosecute his mortification see you not men die dayly vpon a suddaine falling into hell hast hast flatter not your selues time is vncertaine the perill too certain the punishment eternal irreparable inexplicable thus ought a zealous preacher speake and so God commaundeth him not to speake but rather to crie and that incessantly Clama ne cesses Isa 58. tanquam tuba exalta vocem tuam annuntia populo meo scelera eorum domui Iacob peccat◠eorum Crie cease not lift vp thy voyce like a trumpet tell my people their sinnes and the house of Iacob their offences Fiftly although exquisit action be first commenced by nature and then perfitted by art yet both nature and art require practise and exercise otherwise all precepts though practicall will be resolued into meere speculations and when these three concurre together with
other naturall habilities otherwise requisite questionlesse they wil make a man potent in pleading persuading and enable him to worke wonders among a multitude of men How to moue Passions by reason §. 4. AS reason concerneth the principall part of man so reason specially should stirre vp or suppresse the affections of man But because most men though reasonable by nature yet declare themselues most vnreasonable if not bruitish by action following rather the allurement of sences than obeying the persuasions of prudence therefore this meane must either be handled very artificially or else all our endeuours will be but labour lost for if we intend to persuade them by profound reasons who either vnderstand them not at all or else very superficially wee shall moone them to loath our inducements and thereupon dislike and perhaps condemne our cause Wherefore the passion mouer must looke narrowly to this point imitate herein the common practise of prudent Physitians who apply their medicin to the same maladies with particular respect and consideration of the patients temper and so to a little child they will not giue the like purgation they would to a strong man nor to a delicate ladie though affected with the same ague which to a steelie stomackt boore of the countrie In like maner common people and profound doctors are not to be persuaded with the same arguments for popular persuasions these prize not deepe demonstrations they pierce not How to fail right vpon both not decline to either extreame in persuading the one part seuerally requireth great prudence and a sound iudgement Yet I thinke there may be found out a mean to propound deliuer deepe reasons perspicuously and plausible persuasions sharply so that the plainnesse of the one will make them plausible and the acutenesse in the other will allay their flashnesse and render them pleasant First of all it is to be noted that not euery kind of reason hath force to stirre vp a passion but an vrgent and potent either really or at least in conceit this wee prooue by experience for common and ordinarie motiues moue vs not much to loue or like a thing wherefore God to induce the Israelits to wish and desire the land of promise described it as a countrey slowing with milke and honie c. and commonly euery one who would persuade vs to loue or affect any thing highly commendeth it or contrariwise if a man would haue vs to hate and detest any thing he endeuoureth as much as may be to make apparent the excesse of the euil or great dammages it apporteth Passions then must be moued with vrgent reasons reasons vrging proceed from solid amplifications amplifications are gathered from common places common places fit for oratoricall persuasion concerne a part of Rhethoricke called Inuention Wherefore it were requisit for an excellentstir-passion to haue in a readinesse all those places which oratours assigne account their arcinall or storehouse of persuasiue prouision I will briefly insinuat them supposing the reader and practiser of this point a scholler both in Rethoricke and Philosophie for otherwise he shall receiue small profit hereby and onely I will deliuer him a short plaine perspicuous method how to call to memory these places that by them not onely in this matter of passions but in all discourses he may be enabled presently almost in a glaunce to suruey and comprehend all arguments and reasons which occurre in his present affaire Secondly a philosopher cannot be ignorant of the foure first questions which in the posteriors he is taught to demaund of euery subiect Quid nominis Quid rei Qualis sit Propter quid sit The name of the thing the nature of the thing the proprieties and accidents inherent in the thing the finall and efficient causes of the thing Vnto these foure heads I will reduce all those topicall or Rhetoricall places which they call insita intrinsecall and are as it were inserted in the bowels of the thing or haue any persuasiue reference vnto the thing for vnto Quid nominis which is the name and affoordeth 1 Quid nominis oâ— notatâ—o sundry persuasions to them who are acquainted with diuers languages specially the Hebrue and next the Greek whose words are very significant and ful of etymologies for in the Hebrue most of their substantiues are deriued from radicall verbes To this place fiue more are reducible 2 Coniugata as Coniugata that is when diuers words lie linked together or proceed from one as from Doctrina which is in the mind issue doctus for affecting the subiect wherein it lodgeth and doctè for qualifying his speeches writings and other literall actions learning learned learnedly wisedome wise wisely vertue vertuous vertuously Things which we name haue alwaies some being either reall or possible for chimeres and entia fictitia although they haue a being in conceptu yet not discussiue for questions Aâ—sit or disputes which we call Ansit and this methodically â— Anres sit possibilâ—s we diuide into foure problemes or questions as if the thing be possible if conuenient if necessarie if done As for example we may demaund about the incarnation of Christ if it be possible that the second person in trinitie could vnite his person vnto mankind and depriue it of the owne and proper many infidels denie the possibilitie 4 An conueniens But admit it were possible yet some other pagans denie that his incarnatioÌ„ was conuenient that we should abase so mightily his maiesty as to couer his immortality with the mortall garments of our miseries Yet admit it were possible and conuenient notwithstanding there 5 An necessariâ— may be another question asked whether it were necessarie such a misterie should be effected and suppose it was necessarie if God would haue his iustice exactly satisfied and a full ransome payd for the sinnes of man yet there 6 Ansacta remaineth the last doubt whither God really defacto performed this or no. Quid sit This question leadeth our memorie necessarily to six other places the nature of the thing representeth the definition 7 Deâ—initio for there is no nature except suÌ„ma genera which are parts of nature but they are difinible so we haue locum à difinitione as homo est animal rationale or constans ex anima intellectuale corpore organicae in which definitions the first which is metaphysicall affoordeth two places à genere and à differentia And the second 8 Genus 9 Differentia 10 Materia 11 Forma which is physicall sheweth vs other two viz. the materiall and formall causes and for that euery nature defined hath either vnder it species or indiuidua here hence we haue the sixt place à speciebus the Rhetorians call it à 12 Speciâ—bus forma Qualis sit The question Qualis sit demaundeth to know the proprieties of the thing but we will extend it a little farther and comprehend al accidents and