derive this Nature Nature I say first fallen for unto Nature Innocent belonged Originall Righteousnesse and not Originall sinne 2. Nature derived by ordinary generation as the fruit of the loynes and of the womb For though Christ had our Nature yet hee had not our sinne 3. Nature whole and entire For neither part as some conceive is the Totall spring and fountain of this sinne For it is improbable that any staine should be transfused from the Body to the Soul as from the foule vessell to the cleane water put into it The Body it selfe being not Soly and alone in it selfe corrupt and sinfull else all Abortions and miscarrying conceptions should be subject to damnation Nothing is the seat of sin which cannot be the seat of Death the wages of sinne Originall sinne therefore most probably seemeth to arise by Emanation partiall in the parts totall in the whole from Mans Nature as guilty forsaken and accursed by God for the sinne of Adam And from the parts not considered absolutely in themselves but by vertue of their concurrence and Vnion whereby both make up one compounded Nature Though then the Soule be a partiall subject or seat of Originall sinne yet wee have not our sinne and our soule from one Author because sinne followes not the part but the Nature whole and entire And though we have not from our Parents Totum naturae yet we have totam naturam wee have our whole nature though not every part of our nature Even as whole Christ was the Son of Mary who therefore by vertue of the Communication of properties in Christ is justly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God against the Nestorians in the Councell of Chalcedon Though in regard of his divine Nature he was without beginning the reason is because the integrity of Nature ariseth from the Vnion of the two parts together which is perfected by Generation so then wee say that Adam is the Originall and meritorious cause Our next Parents the instrumentall and immediate cause of this sinne in us not by way of Physicall Emission or Transmigration of sinne from them to us but by secret contagion as S. Augustine speaks For having in the Manner aforesaid from Adam by our Parents received a nature most justly forsaken by God and lying under the Guilt and Curse of the first praevarication from this Nature thus derived as guilty and accursed doth immediately and intimately flow Habituall pollution So then Habituall Concupiscence is from Adam alone meritoriously by reason of his first praevarication From Adam by the mediation of our Parents seminally by naturall generation And from Nature generated not as Nature but as in Adam guilty forsaken and accursed by secret and ineffable Resultancy and Emanation This is that which I conceive of this Great difficulty not unmindfull in the meane time of that speech of S. Augustine That there is nothing more certaine to be knowne and yet nothing more secret to be understood than Originall sinne For other Arguments to prove the Traduction of the Soul they are not of such moment And therefore I passe them by and proceed to the consideration of the Soule in its Nature CHAP. XXXIII Of the Image of God in the Reasonable soule in regard of its simplicity and spirituality COncerning the dignity of the soule in its nature and essence Reason hath adventured thus farre to confesse that the soule of man is in some sort a spark and beame of divine brightnesse And a greater and more infallible Oracle hath warranted that it was breathed into him by God himselfe and was made after his Image and likenesse not substantially as if there were a Real Emanation and Traduction of the Soule out of God which were blasphemous and impious to conceive but only by way of Resemblance and imitation of God properties in mans originall created nature which is more notable in him than in the otheâ—… parts of the world there is indeed in all God works some kind of image and lineaments anâ—… footsteps of his glory Deum namque ire per omnes Terrasque Tractusque maris Coelumque profundum c. For all the tracts of Earth of Sea and Sky Are filled with divine immensity The whole world is a great book wherein we read the praise glory power and infinitenesse of him that made it but man is after a more peculiar manner called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the image and glory of God the greater world is only Gods workmanship wherein is represented the wisdom and power of God as in a building the Art and cunning of the workman but man in the originall purity of nature is besides that as wax wherein was more notably impressed by that divine spirit whose work it is to seale a spirituall resemblance of his owne goodnesse and sanctity Againe the greater world was never other than an Orator to set forth the power and praises of God but he made the soule of man in the beginning as it were his Oracle wherein he fastned a perfect knowledge of his law and will from the very glimpses and corrupted Reliques of which Knowledge of his Law some have beene bold to call men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kindred of God And Senec. Liber Animus Diis cognatus which is the same with that of Aratus cited by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for wee are his off-spring yea Euripides as Tully in his * Tusculans observes was bold to call the soule of man by the name of God and Seneca will venture so farre too Quid aliud vocas animum quà m deum in humano corpore hospitantem But to forbeare such boldnesse as it may be one of the Originals of heathen Idolatry Certaine it is that there are as Tully many times divinely observes sundry similitudes betweene God and the minde of man There are indeed some Attributes of God not only incommunicable but absolutely inimitable and unshadowable by any excellency in mans soule as immensity infinitenesse omnipotency omniscience immutability impassibility and the like but whatsoever spirituall and Rationall perfections the power bounty of God conferr'd upon the soule in its first Creation are all of them so many shadowes and representations of the like but most infinite perfections in him The Properties then and Attributes of God wherein this Image chiefely consists are first these three Spirituality with the two immediate consequents thereof Simplicity and Immortality in which the soule hath partaked without any after corruption or depravation Concerning the former it were vast and needlesse to confute those sundry opinions of ancient Philosophers concerning the substance of the soule many where of Tully in the first of his Tusculans hath reported And Aristotle confuted in his first de Anima Some conceived it to be blood others the braine some fire others ayre some that it consists in Harmony and Number and the Philosopher Dicaearchus that
is understood Because as the Wax after it is stamped is in some sort the very Seale it selfe that stamp'd it namely Representative by way of Image and resemblance so the Soule in receiving the species of any Object is made the picture and image of the thing it selfe Now the understanding being able to apprehend immortality yea indeed apprehending every corporeall substance as if it were immortall I meane by purging it from all grosse materiall and corruptible qualities must therefore needs of it selfe be of an immortall Nature And from the latter of those two Principles which I spake of namely that the quality of the Being may be gathered from the Nature of the Operation Aristotle inferres the separability and independance of the understanding on the Body in the third de Animâ afore-named For the Soule being able to work without the concurrence of any bodily Organ to the very act it selfe as was before shewed must needs also be able to subsist by its owne nature without the concurrence of any matter to sustaine it And therefore hee saith in the same place that the understanding is separable uncompounded impassible all arguments of immortality Other reasons are produced for the proofe hereof taken from the causes of corruption which is wrought either by Contraries working and eating out Nature or by Defect of the Preserving cause as light is decayed by absence of the Sunne or thirdly by corruption of the subject whereon it depends None whereof can be verified in the Soule For first how can any thing be contrary to the Soule which receiveth perfection from all things for Intellectus omnia intelligit saith Aristotle yea wherein all Contraries are reconciled and put off their Opposition For as a great man excellently speaketh those things which destroy one another in the World maintaine and perfect one another in the Minde one being a meanes for the clearer apprehension of the other Secondly God who is the only Efficient of the Soule being else in it selfe simple and indivisible and therefore not capable of death but only of Annihilation doth never faile and hath himselfe promised never to bring it unto nothing And lastly the Soule depends not as doe other Formes either in Operation or Being on the Body being not only Actus informans but subsistens too by its owne absolute vertue CHAP. XXXV Of the Honour of Humane Bodies by Creation by Resurrection of the Endowments of Glorified Bodies ANd now that this particular of immortality may farther redound both to the Honour and comfort of Man I must fall upon a short digression touching mans Body wherein I intend not to meddle with the Question How mans Body may be said to be made after the Image of God which sure is not any otherwise than as it is a sanctified and shall be a Blessed Vessell but not as some have conceited as if it were in Creation Imago Christi futuri nec Dei opus tantum sed Pignus As if Christ had beene the patterne of our Honour and not wee of his Infirmity since the Scripture saith Hee was made like unto us in all things and that he Assumed our Nature but never that we were but that we shall be like unto him not I say to meddle with this I will only briefly consider the Dignity thereof in the particular of immortality both in the first structure and in the last Resurrection of it The Creation of our Bodies and the Redemption of our Bodies as the Apostle calls it What Immunity was at first given and what Honour shall at last be restored to it In which latter sense it shall certainly be Secundum Imaginem after his Image who was Primitiae the First fruits of them that rise That as in his Humility his Glory was hid in our Mortality so in our Exaltation our Mortality shall be swallowed up of his Glory And for the first estate of Mans Body we conclude in a word that it was partly Mortall and partly Immortall Mortall in regard of possibility of Dying because it was affected with the mutuall Action and Passion of corruptible elements for which reason it stood in need of reparation and recovery of it selfe by food as being still Corpus Animale and not Spirituale as St. Paul distinguisheth a Naturall but not a Spirituall Body But it was Immortall that is Exempted from the Law of Death and Dissolution of the Elements in vertue of Gods Covenant with man upon condition of his Obedience It was Mortall Conditione Corporis by the Condition of a Body but immortall Beneficio Conditoris by the Benefit of its Creation else God had planted in the Soule such naturall desires of a Body wherein to work as could not be naturally attained For the Soule did naturally desire to remaine still in the body In the naturall Body of Adam there was no sin and therefore no death which is the wages of sinne I come now to the Redemption of our Bodies already performed in Pignore in Primiâ—…its In our Head in some few of his Members Enoch Ellas and as is probable in those dead Bodies which arose to testifie the Divine power of our crucified Saviour and shall be totally accomplished at that day of Redemption as the same Apostle calls the Last day that day of a full and finall Redemption when Death the last enemy shall be overcome And well may it be called a day of Redemption not only in regard of the Creature which yet groaneth under the Malediction and Tyrannie of sinfull Man nor yet only in respect of Mans Soule which though it be before admitted unto the purchased Possession of the Glorifying Vision and lives no more by Faith alone but by sight shall yet then receive a more abundant fulnesse thereof as being the day of the Manifestation and plenary discovery both of the Punishing Glory of God in the Wicked and of his Merciful and Admirable Glory in the Saints but also and as I think most especially in respect of the Body For there is by vertue of that Omnipotent Sacrifice a double kinde of Redemption wrought for us The one Vindicative giving us Immunity from all spirituall dangers delivering us from the Tyrannie of our Enemies from the Severity Justice and Curse of the Law which is commonly in the New Testament called simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Deliverance from evill The other Purchasing or Munificent by not only freeing us from our own wretchednesse but farther conferring upon us a Positive and a Glorious Honour which St. Iohn calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Power Priviledge Prerogative and Title unto all the Glorious Promises of Immortality which like wise St. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Redemption of a purchased Possession and a Redemption unto the Adoption of Sonnes Now then the Last day is not Totally and Perfectly a day of Redemption unto our Soules in either of these
senses since they are in this life delivered from the Malediction of the Law from the Wrath of the Judge from the Tyrannie of the Enemie from the Raigne of Sinne and by Death freed not only from the Dominion but from the Possession or Assault of the Enemie not only from the Kingdome but from the Body of Sinne and is withall in good part possessed of that Blisse which it shall more fully enjoy at last But our Bodies though before that Great day they partake much of the benefits of Redemption as being here sanctified vessells freed from the Authority and Power of the Devill World Flesh and from the Curse of Death too wherein they part not only with life but with sinne yet after all this doe they want some part of either Redemption as namely to be raised and delivered from that dishonour and corruption which the last Enemie hath brought upon them and to be Admitted into those Mansions and invested with that Glory whereby they shall be Totally possessed of their Redemption In a word the Soule is in its separation fully delivered from all Enemies which is the first and in a great measure enjoyeth the Vision of God which is the second part or degree of mans Redemption But the Body is not till its Resurrection either quite freed from its Enemie or at all possessed of its Glory I meane in its selfe though it be in its Head who is Primitiae P◅gnus Resurrectionis the first fruits and earnest of our Conquest over Death Touching the Dignity of our Bodies though there be more comfort to be had in the Expectation than Curiosity in the enquirie after it yet what is usually granted I shall briefly set down And first it shall be Raised a whole entire and perfect Body with all the parts best fitted to be Receptacles of Glory freed from all either the Usherers in or Attendants and followers on the Grave Age Infirmity Sicknesse Corruption Ignominie and Dishonour And shall rise a true whole strong and honourable Body For though every part of the Body shall not have those peculiar uses which here they have since they neither eat nor drink marry nor are given in marriage but are as the Angels of God yet shall not any part be lost Licet enim officiis liberentur judiciis re◅inentur Though they are freed from their Temporall service for which they were here ordained yet must they be reserved for receiving their judgment whether it be unto Glory or unto Dishonour The second Dignity is that Change and Alteration of our Body from a Naturall to a Spirituall Body whereby is not meant any Transubstantiation from a Corporeall to a Spirituall substance For our Bodies shall after the Resurrection be conformable unto Christs body which though glorious was not yet a Spirit but had flesh and bone as we have Nor is it to be understood of a thinne Aereall Invisible Body as some have collected since Christ saith of his Body after he was risen Videte Palpate Wheresoever it is it hath both its quantity and all sensible qualities of a Body Glorified with it It is a strong Argument that it is not there where it is not sensible And therefore the Doctrines of Vbiquity and Transubstantiation as they give Christ more thā he is pleased to owne an Immensity of Body so doe they spoyle him of that which hee hath beene pleased for our sakes to assume Extension Compacture Massinesse Visibility and other the like sensible Properties which cannot stand with that pretended miracle whereby they make Christs Body even now a Creature and like unto ours in substance though not in qualities of Corruptibility Infirmity Ignominie Animality to be truly invested with the very immediate properties of the Deity True indeed it is that the Body of Christ hath an efficacie and operation in all parts of the world it worketh in Heaven with God the Father by Intercession amongst the blessed Angels by Confirmation in Earth and that in all ages and in all places amongst Men by Justification and Comfort in Hell amongst the Devils and Damned by the Tremblings and Feares of a condemning and convicting Faith But Operation requireth only a presence of Vertue not of Substance For doth not the Sunne work wonderfull effects in the bowels of the Earth it selfe notwithstanding being a fixed Planet in the Heaven And why should not the Sunne of Righteousnesse work as much at the like distance as the Sunne of Nature Why should he not be as Powerfull Absent as he was Hoped Or why should the Not presence of his Body make that uneffectuall now which the Not existing could not before his Incarnation Why should we mistrust the Eyes of Stephen that saw him in Heaven at such a Distance of place when Abraham could see him in his own bowels through so great a Distance of Time That Speech then that the Body shall be a Spirituall Body is not to be understood in either of those former senses but it is to be understood first of the more immediate Union and full Inhabitation of the vertue and vigour of Gods Spirit in our Bodies quickning and for ever sustaining them without any Assistance of Naturall or Animall qualities for the repairing and augmenting of them in recompence of that which by labour and infirmity and the naturall opposition of the Elements is daily diminished Secondly it shall be so called in regard of its Obedience Totall Subjection to the Spirit of God without any manner of Reluctance and dislike Thirdly in respect of those Spirituall qualities those Prerogatives of the Flesh with which it shall be adorned which are First a Shining and Glorious Light wherewithall it shall be cloathed as with a Garment for the Iust shall shine as the Sunne in the Firmament Now this shal be wrought first by vertue of that Communion which wee have with Christ our Head whose Body even in its Mortality did shine like the Sunne and had his cloathes white as light And secondly by diffusion and Redundancie from our Soule upon our Body which by the Beatificall Vision filled with a Spirituall and unconceiveable brightnesse shall work upon the Body as on a Subject made throughly Obedient to its Power unto the Production of alike qualities The second Spirituall Property shall be Impassibility not in respect of Perfective but in respect of annoying disquieting or destructive Passion There shall not be any Warre in the members any fighting and mutuall languishing of the Elements but they shall all be sustained in their full strength by vertue of Christs Communion of the Inhabitation of the Spirit of the Dominion of the Glorified Soule There shall be no need of rest or sleepe or meat all which are here requisite for the supply of our Infirmities and daily defects and are only the Comforts of Pilgrimage not the Blessednesse of Possession For although Christ after his Resurrection did eat before his Disciples yet this was none otherwise done than that other
17. Of other causes of Desire Infirmity Temerity Mutability of Minde Knowledge Repentance Hope of the effects of it in generall labour languor In speciall of rationall Desires bounty griefe wearinesse indignation against that which withstands it Of vitious Desires deception ingratitude envie greedinesse basenesse of Resolution p. 177. Chap. 18. Rules touching our Desires Desires of lower Objects must not be either Hasty or unbounded such are unnaturall turbid unfruitfull unthankfull Desires of heavenly objects fixed permanent industrious connexion of vertues sluggish desires p. 190. Chap 19. Of the affection of joy or delight the severall objects thereof corporall morall intellectuall Divine p. 197. Chap. 20. Of the causes of Ioy. The union of the Object to the Faculty by Contemplation Hope Fruition changes by accident a cause of Delight p. 203. Chap. 21. Of other causes of Delight Vnexpectednesse of a good strength of Desire Imagination Imitation Fitnesse and accommodation Of the effects of this Passion Reparation of Nature Dilatation Thirst in noble Objects satiety in baser Whetting of Industry Atmorous unbeliefe p. 211 Chap 22. Of the affection of sorrow the object of it evill sensitive intellectuall as present in it selfe or to the minde by memory or suspition particular causes effects of it Feare Care Experience Erudition Irresolution Despaire Execration Distempers of body p. 221. Chap. 23. Of the affection of Hope the Object of it Good Future Possible Difficult Of Regular and inordinate Despaire p. 233. Chap. 24. Of the causes of Hope Want and Weaknesse together Experience and Knowledge In what sense Ignorance may be said to strengthen and know ledge to weaken Hope Examples quicken more then Precept provision of aides the uncertainty of outward meanes to establish Hope goodnesse of Nature Faith and Credâ—…lity wise Confidence p. 240. Chap. 25. Of the effects of Hope Stability of minde wearines arising not out of weaknes but out of want Contention and forthputting of the Minde Patience under the want Distance and Difficulty of Good desired waiting upon aide expected p. 254. Chap. 26. Of the affection of Boldnesse what it is the causes of it strong Desires strong Hopes Aydes Supplies Reall or in Opinion Despaire and extremities experience ignorance Religion immunity from danger Dextâ—…rity of Wit Strength of Love Pride or Greatnesse of Minde and Abilities The effects of it Executiâ—…n of things advised Temerity c. p. 258. Chap. 27. Of the Passion of Feare the causes of it Impotency Obnoâ—…ousnesse Suddennesse Neerenesse Newnesse Conscience Ignerance of an evill p. 274. Chap. 28. Of the effects of Feare Suspition Circumspection Superstition betraying the succours of Reason Feare generative restâ—…cting inward weaâ—…ning the Faculties of the minde base Suspâ—…tion wise Caution p. 210. Chap. 29. Of that particular affection of Feare which is called shame what it is Whom we thus feare The ground of it evill of Turpitude Injustice Intemperance Sordidnesse Soâ—…nesse Pusillanimity Flattery Vainglory Misfortunâ—… Ignorance Pragmaticalnesse Deformity Greatnesse of Minde unworthy Correspondencies c. Shame vâ—…ous and vertuous p. 300. Chap. 30. Of the affection of Anger the distinctions of it The fundamentall cause thereof contempt Three kindes of Contempt disâ—…estimation disappointment Calumny p. 31â—… Chap. 31. Of other causes of Anger first in regard of him that suffers wrong Excellency weaknesse strong dâ—…sires susâ—…ition Next â—…regard of him who doth it Rasenesse Impudence Neerenesse Freedome of speech Contention Ability the effects of Anger the immutation of the Body Impulsion of Reason Expâ—…dition Precipitance Rules for the moderating of this Passion p. 322. Chap. 32 Of the originall of the Reasonable Soule whither it be immediately created and iâ—…sused 〈◊〉 derived by seminall Traduction from the Parents Of the derivation of originall sinne p. 391. Chap. 33. Of the Image of God in the Reasonable Soule in regard of it's simplicity and spirituality p. 400. Chap. 34. Of the Soules Immortality proved by it's simplicity independance agreement Of Nations in acknowledging a God and duties due to him dignity above other creatures power of understanding things immortall unsatisfiablenesse by Objects mortall freenesse from all causes of corruption p. 407. Chap. 35. Of the honour of humane bodies by creation by resurrection of the endowments of glorified bodies p. 420. Chap. 36. Of that part of Gods image in the Soule which answereth to his Power Wisedome Knowledge Holinesse Of mans dominion over other Creatures Of his love to Knowledge what remainders we retaine of originall Iustice. p. 429. Chap. 37. Of the Faculty of understanding it 's operation outward upon the object Inward upon the will Of Knowledge what it is The naturall desire and love of it Apprehension Iudgement Retention requisite unto right Knowledge Severall kindes of Knowledge The originall Knowledge given unto man in his Creation The benefits of Knowledge of Ignorance naturall voluntary Poenal of Curiosity of Opinion the causes of it Disproportion betweene the Object and the Faculty and an acute versutiloâ—…snesse of conceits the benefits of modest Hesitancy p. 444. Chap. 38. Of Errours the causes thereof The abuses of Principles falsifying them or transferring the truth of them out of their owne bounds Affectations of singularity and novell courses Credulity and thraldome of judgement unto others How Antiquity is to be honoured Affection to particular objects corrupteth judgement Curiosity in searching things secret p. 483 Chap 39. The actions of the understanding inventition Wit Iudgement of Invention Distrust Prejudice Immaturity Of Tradition by speech Writing Of the Dignities and Corruption of speech p. 500. Chap. 40. Of the Actions of the understanding upon the Will with respect to the End and Meanes The power of the understanding over the Will not Commanding but directing the Objects of the Will to be good and convenient Corrupt Will lookes onely at Good present Two Acts of the Vnderstanding Knowledge and Consideration It must also be possible and with respect to happinesse Immortall Ignorance and Weaknesse in the Vnderstanding in proposing the right means to the last End p. 517. Chap. 41. Of the Conscience it's Offices of Direction Conviction Comfort Watchfulnesse Memory Impartiality Of Consciences Ignorant Superstitious Sleeping Frightfull Tempestuous p. 531. Chap. 42. Of the Will it 's Appetite with the proper and chiefe Objects therof God Of Superstition and Idolatry Of it's Liberty in the Electing of Meanes to an End Of it's Dominion Coactive and perswasive Of Fate Astrology Satanicall Suggestions Of the manner of the Wills Operaation Motives to it Acts of it The Conclusion p. 537. A TREATISE of the Passions and Faculties of the SOULE of MAN CHAP. I. Of the dependance of the Soule in her operations upon the Body IT hath been a just Complaint of Learned Men that usually wee are more curious in our inquiries after things New than excellent and that the very neerenesse of worthy Objects hath at once made them both despised and unknowne Thus like Children with an idle diligence and fruitlesse Curiositie wee turne over this
great Booke of Nature without perusing those ordinarie Characters wherein is exprest the greatest power of the Worker and excellencie of the Worke fixing our Admiration onely on those Pictures and unusuall Novelties which though for their rarenesse they are more strange yet for their na ture are lesse worthy Every Comet or burning Meteor strikes more wonder into the beholder than those glorious Lampes of Nature with their admirable Motions and Order in which the Heathen have acknowledged a Divinenesse Let a Child be borne but with six fingers or have a part more than usuall wee rather wonder at One supersâ—…uous than at All naturall Sol spectatorem nisi cum desicit non habet nemo observat Lunam nisi laborantem adeò naturale est magis nova quà m magna mirari None looketh with wondeâ—… on the Sunne but in an Eclipse no eye gazeth on the Moone but in her Travell so naturall it is with men to admire rather things Nâ—…w than Common Whereas indeed things are fit for studie and observation though never so common in regard of the perfection of their nature and usefulnesse of their knowledge In which respect the plaine Counsell of the Oracle was one of the wiâ—…est which was ever given to man To studie and to know himselfe because by reason of his owne neerenesse to himselfe hee is usually of himselfe most unknowne and neglected And yet if wee consider how in him it hath pleased God to stampe a more notable Character of his owne Image and to make him amongst all his Workes one of the most perfect Models of created excellencie wee cannot but acknowledge him to be one though of the least yet of the fittest Volumes in this great varietie of Nature to be acquainted withall Intending therefore according to my weakenesse to take some view of the inside and more noble Characters of this Booke it will not be needfull for me to gaze upon the Cover to insist on the materials or sensitive conditions of the humane nature or to commend him in his Anatomie though even in that respect the Psalmist tells us that he is fearefully and wonderfully made for wee commonly see that as most kind of Plants or Trees exceed us in vegetation and fertilitie so many sorts of beasts have a greater activitie and exquisitenesse in their senses than wee And the reason hereof is because Nature aiming at a superiour and more excellent end is in those lower faculties lesse intent and elaborate It shall suffice therefore onely to lay a ground-worke in these lower faculties for the better notice of mans greater perfections which have ever some connexion and dependance on them For whereas the principall acts of mans Soule are either of Reason and Discourse proceeding from his Vnderstanding or of Action and Moralitie from his Will both these in the present condition of mans estate have their dependance on the Organs and faculties of the Body which in the one precede in the other follow To the one they are as Porters to let in and convey to the other as Messengers to performe and execute To the one the whole Body is as an Eye through which it seeth to the other a Hand by which it worketh Concerning the ministrie therefore of the Body unto the Soule wee shall thus resolve That the Reasonable part of Man in that condition of subsistence which now it hath depends in all its ordinarie and naturall operations upon the happie or disordered temperature of those vitall Qualities out of whose apt and regular commixion the good estate of the Body is framed and composed For though these Ministeriall parts have not any over-ruling yet they have a disturbing power to hurt and hinder the operations of the Soule Whence wee finde that sundry diseases of the Body doe oftentimes weaken yea sometimes quite extirpate the deepest impression and most fixed habits of the minde For as wheresoever there is a locomotive facultie though there be the principall cause of all motion and activitie yet if the subordinate instruments the bones and sinewes be dis-jointed shrunke or any other wayes indisposed for the exercise of that power there can be no actuall motion Or as in the Body Politique the Prince whom Seneca calleth the Soule of the Common-wealth receiveth either true or false intelligence from abroad according as is the fidelitie or negligence of those instruments whom Xenophon tearmeth the Eyes and Eares of Kings In like manner the Soule of man being not an absolute independant worker but receiving all her objects by conveyance from these bodily instruments which Cicero calleth the Messengers to the Soule if they out of any indisposition shall be weakened the Soule must continue like a Rasa Tabula without any acquired or introduced habits The Soule hath not immediately from it selfe that strange weakenesse which is observed in many men but onely as it is disabled by Earthie and sluggish Organs which being out of order are more burthensome than serviceable thereunto There are observable in the Soules of men considered in themselves and in reference one to another two defects an imperfection and an inequalitie of operation the former of these I doe not so ascribe to that bodily weakenesse whereby the Soule is any way opprest as if I conceived no internall darknesse in the faculties themselves since the fall of man working in him a generall corruption did amongst the rest infatuate the Mind and as it were smother the Soule with ignorance so that the outward ineptitude of bodily instruments is onely a furtherance and improvement of that Native imperfection But for the inequalitie and difference of mens understandings in their severall operations notwithstanding it be questioned in the Schooles Whether the Soules of men have not originally in their Nature degrees of perfection and weakenesse whence these severall degrees of operation may proceed yet neverthelesse that being granted I suppose that principally it proceeds from the varietie tempers and dispositions in the instrumentall faculties of the Body by the helpe whereof the Soule in this estate worketh for I cannot perceive it possible that there should have beene if man had continued in his Innocencie wherein our Bodies should have had an exact constitution free from those distempers to which now by sinne they are lyable such remarkable differences betweene mens apprehensions as wee now see there are for there should have beene in all men a great facilitie to apprehend the mysteries of Nature and to acquire knowledge as wee see in Adam which now wee finde in a large measure granted to some and to others quite denyed And yet in that perfect estate according to the opinion of those who now maintaine it there would have beene found a substantiall and internall inequalitie amongst the Soules of men and therefore principally this varietie comes from the sundry constitutions of mens bodies in some yeelding enablement for quicknesse of Apprehension in others prâ—…ssing downe and intangling the Vnderstanding in some
Opinion 2. To have Being by Traduction is when the soule of the Child is derived from the soule of the Parent by the meanes of Seed but the Seed of the Parent cannot reach the Generation of the soule both because the one is a Corporeall the other a Spirituall substance uncapable of Augmentation or Detriment Now that which is spirituall cannot be produced out of that which is corporeall neither can any Seed be discinded or issue out from the soule being substantia simâ—…lex impartibilis a substance simple and indivisible 3. That which is separable from the body and can subsist and work without it doth not depend in its Being or making upon it for if by the Generation of the Body the soule be generated by the corruption of the Body it would be corrupted for every thing that is generable is corruptible But the Soule can subsist and work without the Body therefore it doth not from corporeall generation derive its Being 4. If the Soule be seminally traduced it must he either from the body or from the soule of the Parents not from the Body for it is impossible for that which is not a body to be made out of that which is a Body no cause being able to produce an effect out of its owne spheare and more noble than it selfe not from the soule because that being a spirituall and impartible substance can therefore have nothing severed from it by way of substantiall seed unto the constitution of another soule 5. If there be nothing taken from the Parents of which the soule is formed then it is not traduced by naturall generation but there is nothing taken from the Parents by which the soule is formed for then in all Abortions and miscarrying Conceptions the seed of the Soule would perish and by consequence the soule it selfe would be corruptible as having its Originall from corruptible seed These and divers other the like arguments are used to confirme the doctrine touching the Creation of the Reasonable Soule Unto which may be added the judgement and testimony of some of the forecited Fathers St. Hierome telleth us that the Originall of the soule in mankinde is not as in other living creatures Since as our Saviour speaketh The Father worketh hitherto And the Prophet Esat telleth us That hee formeth the spirit of mâ—…n within him and framâ—…th the hearts of all men as it is in the Psalmes And so Lactamius whom I doe wonder to finde numbred amongst the Authors that affirme the Traduction of the soule by Ruffinus and the Author of the Dialogue amongst the works of Hierome It may be questioned saith he whether the soule be generated out of the Father Mother or both Neither of all three is true Because the seed of the Soule is not put into the Body by either or both of these A Body may be borne out of their Bodies because something may be out of both contributed but a Soule cannot be borne out of their Soules in as much as from so spirituall and incomprehensible a substance nothing can issue forth or be severed for that use So also St. Hilary The Soule of man is the work of God the generation of the flesh is alwayes of the flesh And againe It is inbred and an impress'd Beliefe in all that our Soules have a divine Originall And in like manner Theodoret God saith he frameth the Bodies of living creatures out of Bodies subsisting before but the Soules not of all creatures but of Men only hee worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of nothing that had beene before Against this Doctrine of the Soules Originall The principall argument is drawn from the consideration of Originall sinne and the propagation thereof which alone was that which troubled and staggerd S. Augustine in this point For if the Soule be not naturally traduced how should Originall sinne be derived from Adam unto it And if it were not in the loynes of Adam then neither did it sinne in his loynes whereas the Apostle expresly telleth us that by one Man sinne came into the world and that in one all have sinned and that not only by imputative participation but by naturall Propagation deriving an inhaerent habituall pollution which cleaveth inseparably to the soule of every man that entreth into the world and is the fruit of Adams loynes Unto which Argument to omit the different resolutions of other men touching the pollution of the Soule by the immediate contact of the flesh and the Parents attinging the ultimate disposition of the Body upon which naturally followeth the Union of the Soule God being pleased to work ordinarily according to the exigence of second causes and not suffering any of them to be in vain for want of that concurrence which he in the vertue of a first and supreame cause is to contribute unto them I shall set downe what I conceive to be the Truth in this point First then it is most certaine that God did not implant Originall sinne not take away Originall righteousnesse from Man but man by his Praevarication and Fall did cast it away and contract sin and so derive a defiled nature to his posterity For as Maâ—…arius excellently speaketh Adam having transgressed did loâ—… the pure posâ—…esion of his Nature Secondly Originall injustice as it is a sinne by the default and contraction of Man so it is also a punishment by the ordination and disposition of Divine Justice It was mans sinne to cast away the Image of God but it is Gods just judgement as hee hath that free dispensation of his owne Gifts not to restore it againe in such manner as at first he gave it unto that nature which had so rejected and trampled on it Thirdly In this Originall sinne there are two things considerable The Privation of that Righteousnesse which ought to be in us and the lust or Habituall concupiscence which carrieth Nature unto inordinate motions The Privation and want of Originall justice is meritoriously from Adam who did voluntarily deprave and reject that Originall rectitude which was put into him which therefore God out of his most righteous and free disposition is pleased not to restore unto his Nature in his posterity againe In the habituall lust are considerable these two things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sinfull disorder of it And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Punishment of sinne by it Consider it is as a Punishment of Adams first Praevarication and so though it be not efficiently from God yet it falls under the Order of his Justice who did most righteously forsake Adam after his wilfull fall and leave him in the Hand of his owne Counsell to transmit unto us that Seminary of sinne which himselfe had contracted But if we consider it as a sinne we then say that the immediate and proper cause of it is lapsed nature whole and entire by Generation and Seminall Traduction derived upon us But the Reâ—…ter cause is that from which wee receive and
And for the use of Doubtings First they lessen the number of heresies which are as I said alwaies obstinate And next it gives occasion of further enquiry after the Truth to those who shall find themselves best qualified for that service But Heresie comming under the shape of Science with shewes of Certainty Evidence Resolution especially if the inducements be quick and subtle doth rather settle the Vnderstanding and possesse it with false Assents than yeeld occasion of deeper search unlesse it meet with a more piercing Iudgement which can through confidence descry weaknesse For questionlesse the Errours of Great men generally honoured for their Learning when they are once wrapped up in the boldnes of Assertions do either by possessing the judgement with prejudice of the Author make it also subscribe to the error or if a more impartiall eye see insufficiency in the ground the Authority of the man frights and deterres from the opposing of his conceipt Whereas when mens assents are proposed with a modest confession of distrust and uncertainty the Vnderstanding is incited both to enquire after the reasons of Diffidence as also to find out means for a more setled Confirmation and cleering of the Truth CHAP. XXXVIII Of Errours the Causes thereof the Abuses of Principles Palsifying them or Transferring the Truth of them out of their owne bounds Affections of Singularity and Novell courses Credulity and Thraldome of Iudgement unto others How Antiquity is to be honoured Affection to particular Objects corrupteth Iudgement Curiosity in searching things Secret THe other maine Corruption of Knowledge was Errour whereby I understand a peremptory and habituall assent firmly and without wavering fixed upon some falshood under the shew of truth It is Aristotles assertion in his Ethicks that one man may conceive himselfe as certaine of his Errour as another man of his Knowledge and this indeed is so much the more dangerous Aberration from Knowledge by how much it seemes most â—…erly to resemble it If wee enquire after the prime Fundamentall Cause the Gate by which Errour came first into the World Syracides will tell us in a word that Errour and Darknesse had their beginning together with Sinners And the reason is because sinne being a partition-wall and a separation of man from God who is Pâ—…ter Luminum the Father and Fountaine of all Knowledge and whose perfections man did at first one principall way by Knowledge resemble cannot chuse but bring with it darknesse and confusion into the Soule But I shall enquire rather after the more Immediate and Secondary Causes some whereof amongst sundry others I take to be these 1 A first and most speciall one is the Abuse of Principles For the Vnderstanding must have ever somthing to rest it selfe upon and from the conformity of other things thereunto to gather the certainty and evidence of its Assents For it is the nature of mans minde since it had at first it selfe a beginning to abhorre all manner of Infinity á Parte-Ante I meane in Ascending and Resolution as well of Sciences and Conclusions as of Entities and Natures as I before noted And therefore as the Vnderstanding is not quieted in Philosophicall inquiries about created things till it have according to their severall differences ranged them severally within the compasse of some Finite Line and subordinated the Inferiors of every kinde Sub anâ—… Summâ—… Genere under one chiefe and rests not in the Resolution of Effects into their Causes till it come to Aliquid primum in Time in Motion in Place in Causality and Essentiall Dependance so likewise it is in Knowledge Truth notwithstanding a Parte Post downward our pursuits of them seeme Infinite and Vnlimited by reason of our owne Infinities and Aeviternity that way yet upward in the resolving of Truth into its Causes and Originals the Vnderstanding is altogether Impatient of proceeding in Infinitum and never rests till it finds a Non â—…ltra an utmost linke in the chaine of any Science and such a Prime Vniversall Vnquestionable Vnprovable Truth from whence all Inferiour Collections are fundamentally raised and this is the Truth of Principles which if it be traduced and made crooked by the wrestings of any private conceipt mishapes all Conclusions that are derived from it for if the foundation be weak the whole edifice totters if the root and fountain bee bitter all the branches and streames have their proportionable corruptions Now the Abuses of Principles is either by Falsifying and casting absurd Glosses upon them within their owne limits as when Philosophicall Errours are falsly grounded upon Philosophicall Axiomes which is Error Consequentia or Illationis an Errour in the Consequence of one from the other or else by transferring the Truth of them beyond their owne bounds into the Territories as I may so speake of another Science making them to encroach and to uphold Conclusions contrary to the nature of their Subject which is Error Dependentia or Subordinationis an Errour in the Dependance of one on the other For the former it hath been alwaies either the subtilty or modesty of errour to shrowd it self under truth that it might make its fancies the more plausible to fasten them upon undenyable grounds by a strange kinde of Chimistry to extract darknesse out of light Fraus sibi ex parvis said Fabius Maximus in Livy upon another occasion I will alter it thus Error sibi ex principlijs fidem prastruit ut cum magnâ mercede fallat Vnreasonable and groundlesse fancies alwaies shelter themselves under a plausible pretence of truth and ostentation of Reason As Praxitiles the Painter drew the Picture of Venus by the face of his Minion Cratina that so by an honourable pretext he might procure Adoration to a Harlot Thus as Platâ—… is said when he inveighed chiefly against Orators most of all to have played the Oratouâ—… making a Sword of â—…loquence to wound it selfe So they on the contrary never more wrong Knowledge than when they promise to promote it most It was the custome of that Scipio honoured afterward by the name of his Punicke Conquest alwaies before he set upon any businesse as Livy reports of him to enter the Capitoll alone pretending thereby a consultation with the gods about the justnesse issue and successe of his intended designes and then Apud multitudinem plerumque velut mente divinitus monitâ agebat Hee bore the multitude in hand that whatsoever exploits hee persuaded them to attempt had all the Approbation and Vnerring Iudgement of their Deities What were the ends of this man whither an Ambitious hope of fastning an Opinion of his owne Divinenesse in the midst of the people or an happy and politicke imposture the better to presse those people alwaies more inclinable to the perswasions of Superstitions than Reason to a free Execution of his designes it is not here necessary to enquire Sure I am even in matters of greatest consequence there have never been wanting the
1. 26. A second effect of Ioy is Opening and Dilâ—…tion of the heart and countenance expressing the serenity of the mind whence it hath the name 〈◊〉 Latitia as it were a broad and spreading Passioâ—… Now the reason of this motion occasioned 〈◊〉 Ioy is the naturall desire which man hath to 〈◊〉 united to the thing wherein he delights to make way and passage for its entrance into him And hence wee find in this Passion an exultation and egresse of the spirits discovering a kind of loosenesse of Nature in her security doing many things not out of resolution but instinct and power transporting both mind and body to sudden and unpremeditated expressions of its owne content For of all Passions Ioy can be the least dissembled or suppressed nam gaâ—…dio Cogendi vis inest saith Pliny it exerciseth a kind of welcome violence and tyranny upon a man as we see in Davids dancing before the Arke and the lame Mans walking and leaping and praising God after hee had been cured of his lamenesse And this diffusion of the spirits sheweth both the haste and forwardnesse of Nature in striving as it were to meet her Object and make large roome for its entertainment as also to dispell and scatter all adverse humours that would hinder the ingresse of it and lastly to send forth newes as it were through the whole province of nature that all the parts might beare a share in the common Comfort Thirdly those noble Delights which arise from heavenly causes doe withall cause a sweet thirst and longing in the Soule after more as some colours do both delight the sight and strengthen it For while God is the Object there cannot bee either the satiety to cloy the Soul nor such a full comprehension as will leave no roome for more Thus they who delight in the fruition of God by Grace doe desire a more plentifull fruition of him in glory and they that delight in the sight of Gods Glory doe still desire to be forever so delighted So that their Desire is without Anxiety because they are sâ—…tiated with the thing which they doâ—… desire â—… and their 〈◊〉 is without loâ—… thing because still they desire the thing wherwith they are sâ—…tiated they desire without Griefe because they are replenished and they are replenished without wearinesse because they desire still they see God and still they desire to see him they enjoy God and still they desire for ever to enjoy him they love and prayse God and make it their immortall businesse still to love and prayse him Et quem semper habent semper haberevolunt Whom they for ever have with love yet higher To have for ever they do still desire Divine Ioy is like the water of Aesculapius his Well which they say is notcapable of putâ—…ifaction Fourthly Delight whettoth and intendeth the actions of the Soule towards the thing wherein it delighteth it putteth forth more force and more exactnesse in the doing of them because it 〈◊〉 the mind of all those dulling Indispositionâ—… which unfitted it for Action And for this reason hâ—…ppily it iâ—… that the 〈◊〉 used Musicke in their Warres to refresh and delight Nature For Ioy is in stead of recreation to the Soule it wonderfully disposeth for busines And those Actions which Nature hath made neâ—… it hath put pleasure in them that thereby Men might be quickned â—…nd excited unto them and therefore Wisemen have told us that pleasure is Sal 〈◊〉 vitâ—… The Sawce which seasoneth the Actions of men Lastly because the Nature of man is usually more acquainted with sorrowes then with pleasures therefore whither out of Conscience of guilt which deserves no joy or out of experience which useth to finde but little joy in the world or out of feare of our owne aptnesse to mistake or out of a provident care not to close or feed upon a Delight till we are fully assured of our Possession of it and because usually the Minde after shaking is more setled whether for these or any other reasons we see it usually come to passe that vehement joy doth breed a kinde of jealousie and unbeliefe that sure â—…he thing we have is too good to be true 〈◊〉 and that then when our eyes tell us that they see it they doe but 〈◊〉 and deceive us as Quod nimiâ—… volumuâ—…â—…aud facile credimus The things which we desire should be We scarse beleeve when we doe see So Iâ—…cob when he heard that his sonne Ioseph was alive fainted being astonished at so good newes and could not beleeve it And when God restored the Iewes out of captivity they could thinke no otherwise of it then aâ—… a dreame And Peter when he was by the Angel delivered out of prison tooke it for a vision only and an apparition and not for a truth And lastly of the Disciples after Christs resurrection when he manifested himselfe to them it is said That for very joy they beleeved not their feares keeping backe as it were and questioning the truth of their joyes Omnia tuta timens not suffering them too hastily to beleeve what their eies did see As in the Sea when a storme is over there remaines still an inward working and volutation which the Poet thus expresseth Vt si quando ruit debell at asque reliquit Eurus aquas pax ipsa tumet pontumque jacentem Exanimis jam voluit hyemâ—… As when a mighty tempest doth now cease To tosse the roaring Billowes even that peace Doth swell and murmurre and the dying Wind On the calm'd Sea leaves his owne prints behind Even so in the Minde of man when it's feares are blowne over and there is a calme upon it there is still á motus trepidationis and a kinde of sollicitous jealousie of what it enjoyes And this unbeleefe of joy is admirably sâ—…t forth in the Carriages of Penelope when her Nurse and her sonne endevoured to assure her of the truth of Vlysses his returne after so many yeares absence by the Poet in which doubting she stil persisted till by certaine signes Vlysses himselfe made it appeare unto her whereupon she exâ—…used it after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My deare Vlysses let it not offend That when I saw you first I did suspend My love with my beliefe since my faint brest When first with those glad tidings it was blest Trembled with doubts lest by such forged lies Some crafty false pretender might devise To have ensnaâ—…'d me and with these false sounds Defiel'd my love and multiplied my wounds CHAP. XXII Of the Affection of Sorrow the Object of it evill sensitive Intellectuall as present in it sâ—…lfe or to the mind by memory or suspition particular causes effects of it Feare Care Experience Erudition Irresolution Despaire Execration Distempers of Body THe opposite Passion to this of Delight is Griefe and Sorrow which is nothing but a perturbation and nnquietnesse wrought by the prâ—…ssure of some present
â—…vill which the mind in vaine strugleth with as finding it selfe alone too impotent for the conflict Evill I say either formally as in sinne or paine present or feared or privatively such as is any good thing which we have lost or whereof we doe despaire or have beene disappointed And this is in respect of its object as the former Passion either Sensitive or Intellectuall Sensitive is that anguish and distresse of Nature which lyetâ—… upon the body A Passion in this sense little conducing to the advancement of Nature being allwaies joyned with some measure of its decay but onely as it serves sometimes for the better fortifying it against the same or greater evils it being the condition as of corporeall delights by custome to grow burdensome and distastefull so of paines to become easie and familiar The other and greater Griefe is Intellectuall which in Solomâ—…us phraise is A wounded spirit so much certainely the more quicke and piercing by how much a spirit is more vitall then a body besides the anguish of the soule findes alwayes or workes the same sympathy in the body but outward sorrowes reach not ever so farre as the spirituall and higher part of the soule And therefore we see many men out of a mistake that the distresse of their soules hath beene wrought by a union to their bodies have voluntarily spoiled this to deliver and quiet that The causes of this Passion are as in the former whatsoever hath in it power to disturbe the mind by it's union thereunto There are then two Conditions in respect of the Object that it be Evill and Present Evill first and that not onely formally in it selfe but apprehensively to the understanding And therefore wee see that many things which are in their Nature Evill yet out of the particular distemper of the Mind and deceitfulnesse in them may prove pleasant thereunto And this is the chiefe Corruption of this Passion I meane the misplacing or the undue suspending of it For although strictly in its owne property it be not an advancement of Nature nor addes any perfection but rather weakens it yet in regard of the reference which it beares either to a superior Law as testifying our Love unto the Obedience by our griefe for the breach thereof or to our consequent Carriage and Actions as governing them with greater Wisedome and Providence it may bee said to adde much perfection to the mind of man because it serves as an inducement to more cautelous living The next Condition in respect of the Object is that it be Present which may fall out either by Memory and then our Griefe is called Repentance or Fancy and Suspition and so it may be called Anxâ—… of Mind or by Sense and present union which is the principall kind and so I call it Anguish For the first nothing can properly and truly worke Griefe by ministry of Memory when the Object or Evill is long since past but those things which doe withall staine our Nature and worke impressions of permanent deformity For as it falleth out that many things in their exercise pleasant prove after in their operations offensive and burden some so on the other side many things which for the time of their continuance are irkesome and heavy prove yet after occasions of greater Ioy. Whether they be means used for the procuring of further good Per varios casus per tot discrimina rerum 〈◊〉 in Latium sedes ubi c. Through various great mishaps dangers store We hasten to our home and wished 〈◊〉 Where fates do promise rest where Troy revives Only reserve your selves for better lives Or whether they bâ—… Evils which by our Wisedome we have broken thâ—…ough and avoided sed 〈◊〉 olim 〈◊〉 iâ—…vabit When we are arrived at ease Remembrance of a strome doth please The Objects then of Repentance are not our passive but our active Evils not the Evils of suffering but the Evils of doing for the memory of afflictions past representâ—… unto us Nature loosed and delivered and should so much the more increase our Ioy by how much redemption is for the most part a more felt blessing than Immunity but the memory of sinnes past represents Nature obliged guilty and imprisoned And so leaves a double ground for Griefe â—…he staine or pollution and the guilt or malediction a deformity to the Law and a curse from it It would be improper here to wander into a digression touching Repentance only in a word it is then a Godly Sorrow when it proceeds from the memory of Evill not so much in respect of the punishment as of the staine When we grieve more because our sin hath made us unholy then because it hath made us unhappy and not only because we are runne into the danger of the Law but because we are run out of the way of the Law When it teacheth us to cry not only with Pharaoh take away this Plague but with Israel in the Prophet take away Iniquity Concerning Griefe of Preoccupation arising out of a suspitious Feare and expectation of Evill I know not what worth it can have in it unlesse haply thus that by fore-accustoming the Mind to Evill it is the better strengthned to stand under it For Evils by praemeditation are either prevented or mitigated the Mind gathering strength and wisedome together to meet it And therefore it is prudent advise of Plutarch that wee should have a prepared Minde which when any Evill falleth out might not be surprised by it To say as Anaxagoras did when he heard of the death of his Sonne sciome genuisse mortalem I know that I be gat a mortall Sonne I know that my riches had wings and that my comforts were mutable Preparednesse composeth the Minde to patience Vlysses wept when he saw his Dogge which he did not when he saw his Wife he came prepared for the one but was surprised by the other Hunc ego si potui tantum sperare dolorem Et perferre soror potero Had I foreseene this Griefe or could but feare it I then should have compos'd my selfe to beare it Which is the reason why Philosophers prescribe the whole course of a Mans Life to be only a meditation upon Death because that being so great an Evill in it selfe and so sure to us it ought to be so expected as that it may not come sudden and find us unprepared to meet the King of Terrour For it is in the property of custome and acquaintance not only to alleviate and asswage evils to which purpose Seneca speakes perdidisti tot mala si nondum misera esse didicisti thou hast lost thy afflictions if they have not yet taught thee to be miserable but further as Aristotle notes to work some manner of delight in things at first troublesome and tedious and therefore hee reckoneth mourning amongst pleasant things and teares are by Nature made the witnesses as well of Ioy as of Griefe 〈◊〉 〈◊〉 〈◊〉