divers according to the particular nature of the Passions sometimes too sudden and violent sometimes too heavie oppression of the heart the other sudden perturbation of the spirits Thus old Ely dyed with sudden griefe Diodorsu with shame Sophocles Chilo the Lacedemonian and others with joy Nature being not able to beare that great and sudden immutation which these Passions made in the Body The causes and manner of which cogitation I reserre as being inquiries not so directly pertinent to the present purpose unto Naturall Philosophers and Physicians And from the generalitie of Passions I proceed unto the consideration of some particulars according to the order of their former division In all which I shall forbeare this long Method of the Antecedents Concomitants and Consequents of their Acts many particulars whereof being of the same nature in all Passions will require to be observed onely in one or two and so proportionally conceived in the rest and shall insist principally in those particulars which I handle on the causes and effects of them as being Considerations wherein commonly they are most serviceable or prejudiciall to our Nature CHAP. IX Of the affection of Love of Love naturall of generall communion of Love rationall the object and generall cause thereof NOw the two first and fundamentall Passions of all the rest are Love and Hatred Concerning the Passion of Love we will therein consider first its object and its causes both which being of a like nature for every morall object is a cause thougâ—… not every cause an object will fall into one Love then consists in a kind of expansion oâ—… egresse of the heat and spirits to the object loved or to that whereby it is drawne and attracted whatsoever therefore hath such an attractive power is in that respect the object and generalâ—… cause of Love Now as in Nature so in the Affections likewise we may observe from their objects a double attraction The first is thaâ—… naturall or impressed sympathie of things wherâ—… by one doth inwardly incline an union with the other by reason of some secret vertues and occâ—… qualities disposing either subject to that 〈◊〉 all friendship as betweene Iron and the Loaâ—… stone The other is that common and moâ—… discernable attraction which every thing receivâ—… from those natures or places whereon they 〈◊〉 ordained and directed by the Wisedome anâ—… Providence of the first Cause to depend both in respect of the perfection and conservation of their being For as God in his Temple the Church so is He in his Pallace if I may so call it the World a God of Order disposing every thing in Number Weight and Measure so sweetly as that all is harmonious from which harmonie the Philosophers have concluded a Divine Providence and so powerfully as that all things depend on his Government without violence breach or variation And this Order and Wisdome is seene chiefely in that sweet subordination of things each to other and happie inclination of all to their particular ends till all be reduced finally unto Him who is the Fountaine whence issue all their streames of their limited being and the fulnesse of which all his creatures have received Which the Poet though something too Poetically seemeth to have express'd Principio Coelum ac Terras camposque liquentes Lucentemque globum Lunae Titaniaque Astra Spiritus intus alâ—… â—…otamque infusa per Artus Mens agitat molem magno se corpore miscet Heaven Earth and Seas with all those glorious Lights Which beautifie the Day and rule the Nights A Divine inward Vigour like a Soule Diffus'd through ev'ry joint of this great Whole Doth vegetate and with a constant force Guideth each Nature through its fixed course And such is the naturall motion of each thing to its owne Sphere and Center where is both the most proper place of its consisting and withall the greatest freedome from sorraine injurie or violence But we must here withall take notice of the generall care of the Creator whereby he hath fastned on all creatures not onely his private desire to satisfie the demands of their owne nature but hath also stamp'd upon them a generall charitie and feeling of Communion as they are sociable parts of the Vniverse or common Body wherein cannot possible be admitted by reason of that necessarie mutuall connexion betweenâ—… the parts thereof any confusion or divulsion without immediate danger to all the members And therefore God hath inclin'd the nature of these necessarie agents so to worke of their discords the perfect harmonie of the whole that iâ—… by any casualtie it fall out that the Body of Nature be like to suffer any rupture deformitie oâ—… any other contumely though haply occasioned by the uniforme and naturall motions of thâ—… particulars they then must prevent such damagâ—… and reproach by a relinquishing and forgetting of their owne natures and by acquainting themselves with motions whereunto considered iâ—… their owne determinate qualities they have aâ—… essentiall reluctancie Which propertie and sense of Nature in common the Apostle hath excellently set downe in 1 Cor. 12. where he renders this reason of all that there might be 〈◊〉 Schisme in the Body which likewise he divinely applyeth in the mysticall sense that all the severall gifts of the Spirit to the Church should drive to one common end as they were all derived from one common Fountaine and should never be used without that knitting qualitie of Love to which he elsewhere properly ascribeth the building continuation and perfecting of the Saints Now as it hath pleased the infinite Wisdome of God to guide and moderate by his owne immediate direction the motions of necessarie agents after the manner declared to their particular or to the generall end which motion may therefore as I before observed be called the naturall Passion of things so hath it given unto Man a reasonable Soule to be as it were his Vice-gerent in all the motions of Mans little World To apply then these proportions in Nature to the affection of Love in Man we shall finde first a Secret which I will call Naturall and next a Manifest which I call a Morall and more discursive attraction The first of these is that naturall sympathie wrought betweene the affection and the objâ—…ct in the first meeting of them without any suspension of the person â—…ll farther inquirie after the disposition of the object which comes immediately from the outward naturall and sensitive Vertues thereof whether in shape feature beautie motion 〈◊〉 behaviour all which comming under the spheare of Sense I include under the name of Iudiciarie Physiognomie Which is not a bare delight in the outward qualities but a farther presumption of the Iudgement concluding thence a lovely disposition of that Soule which animateth and quickneth those outward Graces And indeed if it be true which Aristotle in his Ethicks tels us That similitude is the ground of Love and if there be no naturall Love stronger
swerve into disordered and confused or into idle and vaine motions â—…ut might ever worke towards that fixed end which God hath appointed them to moove â—…nto Passions which proceed from Knowledge severed and extrinsecall are those motions of meerely naturall Agents which are guided to their generall or particular ends by the Wisdome and Power of Him that made them And this it is which causeth that peremptorie and uniforme order observed by these kind of Agents in their naturall course never either swarving or desisting there-from so farre as the condition of the matter and subject whereon they worke permitteth them because they are all governed by an immutable most wise and most constant Law proceeding from a Will with which there is no variablenesse nor shadow of changing And therefore we finde those aberrations and irregularities of Nature wherein it swerveth from this Law onely or at least principally in these inferiour things wherein partly from the deficiencie and languishing of secondarie Agents and partly from the excesses defects mutabilitie and the like exigences of matter wee finde sundry times error and enormitie in their severall workes and ends Which whether it be to set forth the beautie of regular operations which by deformitie and confusion will appeare more beautifull or whether the originall thereof be divine malâ—…diction which for the sinne of man hee pleaseth to lay upon his fellow creatures which were all created for his comfort and service which Saint Paul calleth the vanitie of the Creature it proceedeth certainely from the Will anâ—… Power of that Law-giver who is onely able sâ—… Reasons best knowne to his owne Wisdome tâ—… dispense sometimes with that otherwise unalterable Law which he gave all his creatures to observe So that all the Miracles which ever God hath beene pleased to worke for the conversion of men unto the Faith or confirmation in it were but so many exceptions and dispensations from that generall Law But as I said those irregularities and deviations before spoken of are seene principally in inferiour things The Earth being the principall Creature that did beare the Curse of Manâ—… Fall which made if wee will beleeve that relation though I rather suppose it to be fictitious the Heathen Philosopher upon observation oâ—… that wonderfull Eclipse of the Sunne at the Passion of our Saviour to crie out Aut Deus Naturâ—… patitur aut Mundi machina dissolvetur either the God of Nature suffereth or the Frame of Nature dissolveth Either something hindereth that universall Power which sustaineth and animateth all the Creatures or he doth at least willingly detaine that vertue and the vigour of that Law without execution whereof there cannot but follow a laxation of the whole Frame which particular I have the rather observ'd to note that the more raysed and heavenly a Nature is the more stable and constant likewise it is to every Divine Law imposed on it Now this naturall Passion which I speake of is called by sundry Names amongst Philosophers the Law the Equitie the Weight the Instinct the Bond the Love the Covenant and League of naturall things in order to the conservation of themselves propagation of their kind perfection and order of the Vniverse service of Man and glory of the Creator which are the alone ends of all naturall Agents By all which we are given to understand that when at any time the ordinarie course of Nature is intermitted when any creature forsakes its native motion and falleth into confusion and disorder there is then admitted a breach of a Law or as Aristotle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an error which Saint Iames telleth us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an iniquitie of Nature also a certaine levitie unusefulnesse and emptinesse of true worth which I call in Saint Pauls phrase the vanitie of the Creature thirdly loosenesse decay and dissolution and thereupon discord and unserviceablenesse towards the other parts with which it should jointly conspire for the glory of the whole These are the inconveniences that follow Natures how much greater are those which follow Reasons disobedience for all this touching the Passions of Nature I have observed onely to give light unto those of Reason there being the same proportion of government in them all saving that what in things destitute of all knowledge is guided by the Law-giver himselfe is in the rest performed by a knowledge conjoyn'd and intrinsecall to the Worker and this is either Mentall or Sensitive or Rationall from all which arise sundry degrees of Motions or Passions Mentall Passions are those high pure and abstracted delights or other the like agitations of the supreme part of the Vnderstanding which Aristotle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines Mens or Apex animi which are the most simple actions of the Mind wherein is the least intermixtion or commerce with inferior and earthy saculties Which Motions are grounded first on an extraordinarie Knowledge either of Vision and Revelation or of an exquisite naturall Apprehension both which are beyond the compasse of usuall Industrie here to attaine unto The former of these I call with the Schoole-men Extasie and Rapture such as Saint Pauls was for so himselfe calleth it Novi hominem raptum and such as was the Passions of the Mind in the Prophets and holy men of God when they were inspired with such heavenly Revelations as did slide into the Soule with that lustre and abundance of Light that they could not but ravish it with ineffable and glorious delight And such no doubt is that joy unspeakable and Peace past understanding which the Apostle makes to be the fruits of the Spirit of God in those hearts wherein he lodgeth whereby the purest and most abstracted part of the Soule the Mind is lifted up to some glimpses and apprehensions of that future Glory which in Heaven doth fill the spirits of men with ineffable Light And for the later Branch Aristotle hath placed his greatest felicitie in the contemplation of the highest and divinest Truths which he makes to be the object of that supreme part of the Soule And it was the speech of the Philosopher Heraclâ—…tus to the same purpose that Animae sicca est sapientissima which toucheth something upon that of Aristotle That Melancholy complexions are usually the wisest for that Temper is the dryest of all the rest That a Mind not steeped in the humours of carnall and grosse affections nor drench'd in the waves of a disquiet Fancie but more raysed and soaring to its originally by divine contemplations is alwayes endued with the greater wisdome Another Knowledge from whence the Passions of this Facultie are raysed in Man is that light of Naturall Principles which the Schooles call Synteresis unto which the custodie of all practicall Truths being committed they there-hence worke in the Conscience motions of Ioy Love Peace Feare Horror Despaire and the like spirituall Passions according as the Soule out of those generall Principles shall gather unto its owne particulars any
nourish and exercise Knowledge The reason whereof is that unseparable union which is in all things between the Truth and Good of them for it being the property of Truth to unite and apply Goodnesse nothing being apprehended as Good unlesse that Goodnesse be apprehended as true the more Appetite enjoyeth of this the deeper inquiry doth it make and the more compleat union doth it seeke with that the Heart and the Treasure can seldome be severed the Eagles will alwayes resort to the body Davids Love gave length and perpetuity to his meditation even all the day And herein methinkes may consist another proportion betweene the strength of Love and Death for as in Death nature doth collect and draw in those spirits which before lay scattered in the outward parts to guard and arme the heart in its greatest conflict uniting all those languishing forces which are left to testifie the naturall love which each living creature beareth to its owne conservation so doth Love draw and unite those Spirits which administer either to the Fancie or Appetite to serve onely for the nourishing of that Affection and for gazing upon that treasure whereunto the Heart is wholly attracted Which Spirits being of a limited power and influence doe therefore with the same force whereby they carry the mind to the consideration of one thing withdraw it from all other that are heterogeneall no determined power of the Soule being able to impart a sufficient activity unto diverse independing operations when the force of it is exhausted by one so strong and there being a sympathy and as it were a league between the faculties of the Soule all covenanting not to obscure or hinder the Predominant Impressions of one another And therefore as in Rome when a Dictatour was created all other Authority was or that time suspended so when any strong Love hath taken possession of the Soule it gives a Supersedeas and stop unto all other imployments It is therefore prescribed as a Remedy against inordinate Love Pabula Amoris Absterrere sibi atque aliò convertere mentem To draw away the â—…ewell from this fire And turne the minde upon some new desire For Love is Otiosorum Negotium as Diogenes spake the businesse oftentimes of men that want imployments Another effect of Love is Iealousie or Zeale Whereby is not meant that suspicious inquisitive quick-sighted quality of finding out the â—…lemishes and discovering the imperfections of one another for it is the property of true Love â—…o thinke none evill but onely a provident and solicitous feare least some or other evill should either disturbe the peace or violate the purity of what we love like that of Iob towards his sons â—…nd of the Apostle towards his Corinthians I am jealous over you with a godly jealousie So Penâ—… lope in the Poet was jealous of the safety of Vlisses In tâ—… singebam violentos Troas ituros Nomine in Hectoreo pallida semper eram How oft my decre Vlisses did I see In my sad thoughts proud Trojans rush on thee And when great Hectors name but touch'd mine-ears My cheeks drew palenes froÌ„ my paler fears Zeale is a compounded affection or a mixture of Love and Anger so that it ever putteth forth it selfe to remove any thing which is contrary to the thing we love as we see in Christ whose zeale or holy anger whipped away the buyers and sellers out of the Temple In which respect it iâ—… said that the zeale of Gods house did consume him As water when it boyleth from which metaphoâ—… the word zeale is borrowed doth in the boyling consume or as the candle wasteth It selfe with burning In which respect likewise it is said that much water cannot quench Love It is like Lime the more water you cast upon it the hotter it growes And therefore the sinne of Laodieeâ—… which was contrary unto zeale is compared unto lukâ—…warme water which doth not boyle and so cannot worke out the scumme or corruption which is in it And from hence it is that Love makes Weake things strong and turneth Cowardice into Valouâ—… and Meekenesse into Anger and Shame into Boldnesse and will not conceive any thing too hard to undertake The fearefull Heâ—… which hath nothing but flight to defend her selfe from the Dogge or the Serpent will venter with courage against the strongest creatures to defend her little chickens Thus Zeale and Love of God made Moses forget his meekenesse and his Anger was so strong that it brake the Tables oâ—… the Law and made the people drink the Idol which they had made And this is wiâ—…lly expressed by Seneca that Magnus dolor iratus amor est a great griefe is nothing else but Love displeased and made angrie It transporteth Nature beyond its bounds or abilities putteth such a force and vigour into it as that it will adventure on any difficulties as Mary Magdalen would in the strength of her Love undertake to carry away the dead body of Christ as she conceived of him not considering the weight of that or her owne weakenesse It hath a constraining vertue in it and makes a man do that which is beyond his power as the Corinthians when they were poore in estate were yet rich in Liberality It makes a man impatient to be unacquainted with the estate of an absent friend whom wee therefore suspect not sufficiently guarded from danger because destitute of the helpe which our presence might afford him In one word it makes the wounds and staines of the thing loved to redound to the grief and trouble of him that loveth it He that is not jealous for the credit security and honour of what hee pretendeth affection to loves nothing but himselfe in those pretenses Another Effect of Love is Condescension to things below us that wee may please or profit those whom we love It teacheth a man to deny his owne judgement and to doe that which a looker on might happily esteeme Weaknesse oâ—… Indecencie out of a fervent desire to expresse affection to the thing beloved Thus Davids great Love to the Arke of Gods presence did transport him to leaping and dancing and other such familiar expressions of joy for which Michall out of pride despised him in her heart and was contented by that which she esteemed basenesse to honour God herein expressing the love of him unto Mankind who was both his Lord and his Sonne who emptied and humbled and denied himselfe for our sakes not considering his owne worthinesse but our want nor what was honourable for him to doe but what was necessary for us to be done Quicquid Deo indignum mihi expedit what ever was unworthy of him was expedient for us Thus Parents out of Love to their children doe lispe and play and fit their speeches and dalliances to the Age and Infirmities of their children Therefore Themistocles being found playing and riding on a reed with his little boy
receive and 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
lacrymisque coactis Quos neque Tydides nec Larissaeus Achilles Non anni domuere decem non mille carinae They are surpriz'd by frauds and forced teares In whom their greatest foes could work no feares Whom ten yeres war not won nor thousand ships Are snar'd and conquer'd by perjurious lips The second manner of Corruption which Passion useth on the Vnderstanding and Will was Alienating or withdrawing of Reason from the serious examination of those Pleasures wherewith it desireth to possesse the Mind without controule that when it cannot so farre prevaile as to blind and seduce Reason getting the allowance and Affirmative Consent thereof it may yet at least so farre inveagle it as to with-hold it from any Negative Determination and to keepe off the Mind from a serious and impartiall consideration of what Appetite desireth for feare lest it should be convinced of sinne and so finde the lesse sweetnesse in it And this is the Reason of that affected and Voluntarie Ignorance which Saint Petâ—… speakes of whereby Minds prepossessed with a love of inordinate courses doe with-hold and divert Reason and forbeare to examine that Truth which indeed they know as fearing lest thereby they should be deterred from those Vices which they resolve to follow Which is the same with that excellent Metaphore in Saint Paul who sayth That the wrath of God was revealed from Heaven on all Vngodlinesse and Vnrighteousnesse of Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whicâ—… hold or detaine the Truth in Vnrighteousnesse that is which imprison and keepe in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle interpreteth himselfe in the next Verse all those Notions of Divine Truth touching the Omnipotencie and Iustice of God which were by the singer of Nature written within them to deterre them from or if not to make them inexcusable in those unnaturall pollutions wherein they wallowed Thus Medea in the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know 't is wicked that I goe about But Passion hath put all my Reason out And therefore that Maxime of the Stoicall Philosopher out of Plato is false 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That all men are unwillingly deprived of Truth since as Aristotle hath observed directly agreeable to the phrase of Saint Peter there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an elected or Voluntarie Ignorance which for their Securities sake men nourish themselves in And that there should be such an Alienation of the Mind from Truth when the Fancie and Heart are hot with Passion cannot be any great wonder For the Soule is of a limited and determined Activitie in the Body insomuch that it cannot with perspiâ—…uitie and diligence give attendance unto diverse Objects And therefore when a Passion in its fulnesse both of a violence and delight doth take it up the more cleare and naked brightnesse of Truth is suspended and changed So that as the Sunne and Moone at their rising and setting seeme farre greater than at other times by reason of thick Vapours which are then interposed so the Mind looking upon things through the Mists and Troubles of Passion cannot possibly judge of them in their owne proper and immediate Truth but according to that magnitude or colour which they are framed into by prejudice and distemper But then thirdly if Reason will neither be deluded nor won over to the patronage of Evill nor diverted from the knowledge and notice of Good then doth Passion strive to confound and distract the Apprehensions thereof that they may not with any firmenesse or efficacie of Discourse interrupt the Current of such irregular and head-strong Motions And this is a most inward and proper Effect of Passion For as things presented to the Mind in the nakednesse and simplicitie of their owne Truth doe gaine a more firme Assent unto them and a more fixed intuition on them so on the contrarie side those things which come mixt and troubled dividing the intention of the Mind between Truth and Passion cannot obtaine any setled or satisfactorie Resolution from the Discourses of Reason And this is the Cause of that Reluctancie betweene the Knowledge and Desires of Incontinent Men and others of the like Nature For as Aristotle observes of them they are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halfe-Evill as not sinning with that full and plenarie Consent of Will but Pratâ—…r Electionem as he speakes so I may more truly say of them that they have but an Halfe-Knowledge not any distinct and applicative Apprehension of Truth but a confused and broken Conceit of things in their Generalitie Not much unlike unto Nighttalkers who cannot be sayd to be throughly asleepe nor perfectly awaked but to be in a middle kind of inordinate temper betweene both or as Aristotle himselfe gives the similitude it is like a Stage-Player whose Knowledge is expresse and cleare enough but the things which it is conversant about are not personall and particular to those men but belonging unto others whom they personate So the Principles of such men are in the generall Good and True but they are never brought downe so low as if they did concerne a mans owne particular Weale or Woe nor thorowly weighed with an assuming applying concluding Conscience but like the notion of a Drunken or sleeping man are choaked and smothered with the Mists of Passion And this third Corruption is that which Aristotle in the particular of Incontinencie calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weakenesse and disabilitie of Reason to keepe close to her owne Principles and Resolutions Whereunto exactly agreeth that of the Prophet How weake is thy heart seeing thou doest all things the workes of an imperious Whorish Woman And elsewhere Whoredome and Wine are sayd to take away the Heart So Hector describes lascivious Paris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy face hath beautie in 't but in thy brest There doth no strength nor resolution rest The last Effect which I shall but name is that which Aristotle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rashnesse or Precipitancie which is the most Tyrannicall Violence which Passion useth when in spight of all the Dictates of Reason it furiously over-ruleth the Will to determine and allow of any thing which it pleaseth to put in practise and like a Torrent carryeth all before it or as the Prophet speakes rusheth like an Horse into the Battell So Lust and Anger are sometimes in the Scripture called Madnesse because it transporteth the Soule beyond all bounds of Wisdome or Counsell and by the Dictates of Reason takes occasion to become more outragious Ipsaque praesidia occupat feedes like Wild-fire upon those Remedies which should remove it As she sayd in the Poet Levis est dolor qui capere consilium potest Libâ—… ire contra That 's but light griefe which counsell can abate Mine swells and all advice resolves to hate The corrupt effects which Passion worketh in the last place on the Body are