like an Itch or Vicer in the Body which is with the same nayles both angered and delighted and hath no pleasure but with vexation Thirdly they are ever attended with Repentance both because in promises they disappoint and in performances they deceive and when they make offers of pleasure do expire in pains as those delicates which are sweet in the mouth are many times heavy in the stomacke and after they have pleased the Palat doe torment the bowels The Minde surfets on nothing sooner than on unnaturall Desires Fourthly for this reason they are ever changing and making new experiments as weake and wanton stomacks which are presently cloy'd with an uniforme dyet and must have not onely a painefull but a witty Cooke whose inventions may be able with new varieties to gratifie and humour the nicenesse of their appetite As Nero had an officer who was called Elegantiae Arbiter the inventor of new Lusts for him Lastly unlimited Desires are for the most part Envious and Malignant For he who desires every thing cannot chuse but repine to see another have that which himselfe wanteth And therefore Dionysius the Tyrant did punish Philoxenus the Musitian because he could sing and Plato the Philosopher because he could dispute better than himselfe In which respect hee did wisely who was contented not to be esteemed a better Orator than he who could command thirty legions Secondly unbounded Desires doe worke Anxiety and Perturbation of Minde and by that means disappoint Nature of that proper end which this Passion was ordained unto namely to be a means of obtaining some further good whereas those Desires which are in their executions Turbid or in their continuance Permanent are no more likely to lead unto some farther end than either a misty and darke or a winding and circular way is to bring a Man at last unto his journeyes end whereof the one is dangerous the other vaine And together with this they doe distract our noble Cares and quite avert our thoughts from more high and holy desires Martha her Many things and Maries One thing will very hardly consist together Lastly there is one Corruption more in these unlimited Desires they make a man unthankfull for former benefits as first because Caduca memoria fâ—…turo imminentium It is a strong presumption that he seldome looks backe upon what is past who is earnest in pursuing some thing to come It is S. Pauls Profession and Argument in a matter of greater consequence I forget those things which are behind and reach forth unto those things which are before And secondly though a man should looke backe yet the thoughts of such a benefit would be but sleight and vanishing because the Mind finding present content in the liberty of a roving Desire is marvellous unwilling to give permanent entertainment unto thoughts of another Nature which likewise were they entertained would be rather thoughts of murmuring than of thankful fulnesse every such man being willing rather to conceive the benefit small than to acknowledge the vice and vastnesse of his owne Desires The next rule which I observed for the government of these Passions do respect those Higher and more glorious Objects of Mans Felicity And herein 1 Our Desires are not to be Wavering and In constant but Resolute and full of Quicknesse and Perseverance First because though we be poore and shallow vessels yet so narrow and almost shut up are those passages by which wee should give admittance unto the matter of our true happines yea so full are we already of contrary qualities as that our greatest vehemency wil not be enough either to empty our selves of the one or to fill our selves with the other And therefore the true Desires of this Nature are in the Scripture set forth by the most patheticall and strong similitudes of Hunger and Thirst and those not common neither but by the pantâ—…ng of a tyred Hart after the rivers of water and the gaping of the dry ground after a seasonable showre Secondly overy desirable Object the higher it goes is ever the more united within it selfe and drives the faster unto an unity It is the property of Errours to be at variance whereas Truth is One and all the parts thereof doe mutually strengthen and give light unto each other So likewise in things Good the more noble the more knit they are Scelera disiâ—…dent It is for sinnes to be at variance amongst themselves And those lower Goods of Riches Pleasure Nobility Beauty though they are not Incomparable yet they have no naturall Connexion to each other have therfore the lesse power to draw a conslaâ—… and continued Desire But for nobler and immateriall goods wee see how the Philosopher hath observed a connextion betweene all his morall vertues whereby a man that hath one is naturally drawne to a desire of all the rest for the minde being once acquainted with the sweetnes of one doth not onely apprehend the same sweetnesse in the others but besides findeth it selfe not sufficiently possest of that which it hath unlesse it bee thereby drawne to procure the rest all whose properties it is by an excellent mutuall service to give light and lustre strength and validity and in some sort greater Vnity unto each other And lastly for the highest and divinest good the truth of Religion that is in it selfe most of all other One as being a Beame of that Light and Revelation of that Will which is Vnity it selfe And therefore though we distinguish the Creed into twelve Articles yet Saint Paul calleth them all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Faith as having but one Lord for the Object and End of them Now then where the parts of good are so united as that the one draweth on the other there is manifestly required united desire to carry the soule thereunto II. The last Rule which I observed was that our Desires ought not to bee faint and sluggish but industrious and painefull both for the arming us to avoid and withstand all oppositions and difficulties which we are every where likely to meet withall in the pursuit of our happinesse and also for the wise and discreet applying of the severall furtherances requisite thereunto And indeed that is no True which is not an Operative Desire a Velleity it may be but a Will it is not For what ever a man will have hee will seek in the use of such meanes as are proper to procure it Children may wish for Mountaines of gold and Balaam may wish for an happy death and an A theist may wish for a soule as earthly in substance as in Affection but these are all the ejaculations rather of a Speculative fancie than of an industrious affection True desires as they are right in regard of their object so are they laborious in respect of their motion And therefore those which are idle and impatient of any paines which stand like the Carman in the Fable
some disposing the Minde unto one object in some unto another according as the impetus and force of their naturall affections carrieth them And therefore Aristotle in his Politiques ascribeth the inequalitie which hee observes betweene the Asiatique and European Wits unto the severall Climates and temperature of the Regions in which they lived according whereunto the Complexions and Constitutions of their Bodies onely could be alter'd the Soule being in it selfe according to the same Philosopher impassible from any corporeall Agent And to the same purpose againe he saith That if an old man had a young mans eye his sight would be as sharpe and as distinct as a young mans is implying 〈◊〉 diversitie of Perception to be grounded onâ—…ly on the diversitie of bodily instruments by which it is exercised And therefore he elsewhere observes I shall not trouble my selfe to examine upon what ground that men of soft and tender skins have greatest quicknesse of wit and on the contrarie Duri Carne ineptiâ—…mente thereby intimating that there is no more significant and lively expression of a vigorous or heavie Soule than a happie or ill-ordered Body wherein wee may sundry times reade the abilities of the Minde and the inclinations of the Will So then it is manifest that this weakenesse of apprehension in the Soules of men doth not come from any immediate and proper darknesse belonging unto them but onely from the coexistence which they have with a Body ill-disposed for assistance and information For hee who is carried in a Coach as the Body is vehiculum animae though he be of himselfe more nimble and active must yet receive such motion as that affoords and Water which is conveyed through Pipes and Aqueducts though its motion by it selfe would have beene otherwise must yet then be limitted by the posture and proportion of the Vessels through which it passeth CHAP. II. In what Cases the dependance of the Soule on the Body is lessened by Faith Custome Education Occasion BVt yet this dependance on the Body is not so necessarie and immutable but that it may admit of variation and the Soule be in some cases vindicated from the impression of the Body And this first in extraordinarie and next in more common actions In actions extraordinarie as those pious and religious operations of the Soule Assent Faith Invocation and many others wherein the Soule is carried beyond the Sphere of Sense and transported unto more raysed operations For to beleeve and know that there are layd up for pious and holy endeavours those joyes which eye hath not seene nor care heard and to have some glimpses and fore-taste of them which Saint Paul calleth the Earnest and first fruits of the Spirit What is this but to leave sense behind us and to out-run our Bodies And therefore it is that Religion I meane chiefely the Principles Foundations Articles and Mysteries Evangelicall were alwayes not to be urged by Disputes of Secular Learning but to be sacredly and secretly infused not so much perswading to the knowledge of apparent Truths as drawing to the beleese of true Mysteries Divine Truths doe as much transcend the Reason as Divine Goodnesse doth the Will of Man That One Nature should be in Three Persons and Two Natures in One Person That the invisible God should be manifested in the flesh and a pure Virgin bring forth a Sonne That Death should be conquered by dying and not be able to digest and consume the Body which it had devoured That dead bones should live and they who dwell in the dust awake and sing These are Mysteries not onely above the reach of Humane but even of Evangelicall disquisition in somuch that even unto Principalities and Powers they were not otherwise made knowne but by Divine Revelation delivered unto the Church Sarah laughed when Abraham beleeved and the Philosophers mocked when Paul disputed and Reason expected that the Apostle should have fallen downe dead when contrarily Faith shooke the Viper into the fire There is a great difference betweene the manner of yeelding our assent unto God and Nature For in Philosophie we never resigne our beleese nor suffer our judgements to be wholly carried to any Conclusion till there be a demonstrative Argument grounded on Induction from the Sense for the enforcement thereof But Divinitie on the other side wheâ—… God speakes unto us worketh Science by Faith making us so much the more assured of thosâ—… Truths which it averreth than of any Naturalâ—… Conclusions notwithstanding they may seemâ—… sometimes to beare opposition to humane Reason by how much Divine Authoritie is more absolute and certaine than any Naturall demonstration And this freedome from bodily restraint have according to the Schoole-men those Raptures and Extasies which rayse and ravish the Soule with the sweetnesse of extraordinarie Contemplations And yet even Religion it selfe hath so much condiscended to the senses of men as to give them manner of roome and service in this great Mysterie And therefore generally the Doctrine of Christ is set forth in Parables and Similitudes and the Faith in Christ confirmed by Sacraments things most agreeable to the perception and capacitie of the Senses Now for the exemption of the more ordinarie actions of the Soule from any predominancie of the Body it is chiefely wrought by these three meanes Education Custome and Occasion For the Rule of Aristotle though in Agents purely Naturall and peremptorie which are not directed by any degree of knowledge inherent it held true yet in Man it is not universall That any thing which comes from Nature is unalterable by Custome For we commonly observe that the Culture of the Minde as of the Earth doth many times deliver it from the barrennesse of its owne Nature Exercetque frequens tellurem atque imperat arvis As frequent Husbandry commands The emptiest and most barren Lands Education then and Custome doe as it were revenge Nature insomuch that though the outward Humours and Complexions doe worke the Mind unto an unhappie temper yet by a continuall grapling with these difficulties it getteth at the last some victorie though not without much reluctancie And for Occasion that alters the naturall inclination of the Will and Affections rather than of the Vnderstanding for so wee see that the byas and force of mens desires are oftentimes turned by reason of some sudden emergent occurrences contrarie to the standing temper and complexion of the Body Thus wee reade some times of men in Warre who notwithstanding of themselves timerous and sluggish yet when the disadvantage of the place had taken away all possibilitie of flight and the crueltie of the Adversarie all hope of mercie if they should be conquered have strangely gayned by their owne despaires and gotten great and prosperous Victories by a forc'd and unnaturall fortitude Vna salus victis nullam sperare salutem The onely weapon which did win the day Was their despaire that they were cast away An example whereof wee have in the
example as I conceive in that evill spirit who promised to be a lying spirit in the mouth of Ahabs Prophets For the vision of such men being for the most part imaginarie the impression of that lying and deceitfull perswasion was in all probabilitie made upon the Imagination For notwithstanding I confesse that Prophets had events by divers meanes revealed unto them as by true Voices by reall accesse of Angels and by immediate illapse of Truth into the Vnderstanding yet because those two wayes by Visions and by Dreames were for ought can be observ'd the most usuall meanes of Revelation it is not unlikely that the Devil who in such things strives for the better advancement of his owne ends to imitate Gods manner of working did by this manner of imposture on the Imagination seeke to possesse the false Prophets and to delude the King And here by the way from the three former we may take occasion to observe the miserie of mans corrupted Nature wherein those Faculties which were originally ordained for mutuall assistance doe now exercise a mutuall imposture and as man did joyne with a fellow-creature to dishonour and if it had been possible to deceive his Maker so in the Faculties of man we may discover a joynt conspiracie in the working of their owne overthrow and reproach and a secret joy in one to be deluded by another The next Corruption which I observed is the Levitie and too much Volubilitie of this Power proceeding from the over-hastie obtrusion of the species For notwithstanding I grant the quicknesse of its operations to be one principall part of the excellencie thereof yet I thereby understand the Power not the Infirmitie the Nature not the Disease of that Facultie the abilitie of having speedie recourse unto varietie of Objects treasured up in the Memorie or of apprehending new with dexteritie not that floating and inconstant humour whereby it makes many needlesse excursions upon impertinent things and thereby interrupteth the course of the more needfull and present operations of the Soule For since it may fall out that unto the same Facultie from diversitie of occasions contrarie operations may proove arguments of worth a restraint unto one manner of working is an argument of weaknesse and defect in that it straitneth and defraudeth the power of those advantages which it might receive by a timely application of the other There may be a time when the Fancie may have libertie to expatiate but againe some objects will require a more fixed and permanent act And therefore to have a vanishing and lightning Fancie that knoweth not how to stay and fasten upon any particular but as an Hanging of divers Colours shall in one view present unto the Vnderstanding an heape of species and so distract its intention argues not sufficiencie but weaknesse and distemper in this Facultie The last Corruption observed is in the other extreame I meane that heavinesse and sluggish fixednesse whereby it is disabled from being serviceable to the Vnderstanding in those actions which require dispatch varietie and suddennesse of execution from which peremptorie adhesion and too violent intension of the Fancie on some particular objects doth many times arise not onely a dulnesse of Mind a Syncope and kind of benumnednesse of the Soule but oftentimes madnesse distraction and torment Many examples of which kind of depravation of the Phantasie in melancholy men wee every where meet withall some thinking themselves turned into Wolves Horses or other Beasts others pleasing themselves with Conceits of great Wealth and Principalities some framing to themselves Feares and other Hopes being all but the delusions and waking Dreames of a distâ—…mpered Fancie His ego saepè Lupum fieri se condere Sylvis Moerim saepè animas imis exire sepulâ—…ris Atque salas alio vidi traducere messes Here oâ—…en I have seene this Moeris worke Himselfe into a Wolfe and into Woods lurke Oâ—… have I seene him raise up ghosts from Hell And growing Corne translate by Magick Spell And upon this over-strong working and stay of the Fancie on some one or other object it hath ofâ—…entimes come to passe that some men out of depth of contemplation on some difficulties of Learning as is reported of Aristotle in his meditation on the cause of the ebbing and flowing of the Sea others out of some strong and predominant passion as Love Feare Despaire drawing all the intention of the Mind unto them have attempted such strange practises on themselves and others as could not proceed but from a smothered and intangled Reason And thus much briefely shall suffice touching the honour of mans common and inferiour Faculties CHAP. V. Of Passions their nature and distribution of the Motions of Naturall Creatures guided by a knowledge without them and of Rationall Croatures guided by a knowledge within them of Passions Mentall Sensitive and Rationall INow proceed unto the Soule of Man of which I must speake in a double reference either according to its motions and impressions which it makes on the Body and receiveth from it or according to those more immanent perfections which it hath within it selfe under the former of these come to be considered the Passions of Mans Minde with the more notable perfections and corruptions as farre as my weakenesse can discover which the Soule and Body contracted from them Passions are nothing else but those naturall perfective and unstrained motions of the Creatures unto that advancement of their Natures which they are by the Wisdome Power and Providence of their Creator in their owne severall Spheares and according to the proportion of their Capacities ordained to receive by a regular inclination to those objects whose goodnesse beareth a naturall conveniencie or vertuâ—… of satisfaction unto them or by an antipathie and aversation from those which bearing a contrarietie to the good they desire must needs be noxious and destructive and by consequent odious to their natures This being the propâ—…rtie of all unconstrained selfe motions it followeth that the root and ground of all Passions is principally the good and secondarily or by consequent the evill of things as one beareth with it rationem convenientiae a quieting and satisfacto rie the other rationem disconvenientiâ—… a disturbing and destroying nature This being premised touching the nature and generall essence of Passions the division of them must be then grounded because as Philosophie teacheth us Faculties and Operations receive their essentiall distinctions from their objects and those severall respects wherewith they in order to the Facultie are qualified Now since all appetite being a blind Power is dependant upon the direction of some Knowledge from the diversitie of Knowledge in or annexed unto things may be gathered the prime distinction of Passions Knowledge in respect of created Agents may be considered either as dis-joyn'd and extrinsecall to the things moved or 〈◊〉 intrinsecall and united thereunto both which serve as a Law and Rule to regulate the inclinations of each nature that they might not
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
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
than that which is betweene the Body and the Soule we may well ground some good presumption of similitude in the qualities of the Soule with those lovely impressions of Nature which we find in the Body and may by the same reason collect a mutuall discoverie by which we acknowledge a mutuall sympathie betweene them And therefore it was no ill counsell though not alwayes to be heeded Cave tibi ab iis quos natura signavit to take heed of such who like Cain have any marke of notorious deformitie set upon them by Nature And therefore Homer speaking of the garrulous impudent envious and reviling qualities of Thersites fits him with a Body answerable to such a Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most ill-shapen man that to Troy came With eye distorted and in each foot laine His shoulders crooked to his brest shrunke downe A sharpe wrye head here and there patcht with downe But yet herein though it be injurious for a man out of too much austeritie of Mind to reject the judgement of sense and to quarrell with this naturall instinct yet it is fit that in this case considering the deceitfulnesse of things and what a divers habit Education or Hypocrisie hath wrought in many betweene the out and inside of their Natures that we should I say bring a fearefull judgement like love of Bâ—…as the Philosopher which may easily upon good warrant and assurance alter it selfe otherwise when a thing is throughly knowne to be lovely our hearts may boldly quiet and repose themselves in it But here likewise we must observe that proportion of Nature That if our affection cannot stand in private towards one particular without dammage and inconvenience to the publique Body Politique or Ecclesiasticall whereof we are members the generall must ever be esteemed more deare and precious A scandall to the Body and a Schisme from the whole is more dangerous and unnaturall than any private Divisions for if there be a wound or swelling in one part of the Body the parts adjoyning will be content to submit themselves unto paine for the recoverie of that and rather than it shall perish 〈◊〉 any â—…ble which may conduce to the 〈◊〉 〈◊〉 And this is the Love of fellow-members amongst themselves But then if any part be so farre corrupted as that it doth more easier derive its contagion upon others than admit of any succour from them so that by the continuance thereof in the Body the whole is endangered or if the whole Body be readie to perish by Famine then doth the Sense of Communitie so swallow up that other more private respect as that the members will be even cruell amongst themselves to the cutting and devouring each of other that thereby the safetie of the whole may be procured And therefore the Fable of the Faction betweene the Belly and the Members was wisely applyed by Menenius Agrippa in a Rebellion amongst the people of Rome to shew how unnaturall a thing it is and how pernicious to the parts themselves to nourish their owne private Discontents when the Weale publique is together therewithall endangered CHAP. X. Of the Rule of true Love the Love of God and our selves similitude to these the cause of Love in other things of Love of Concupiscence how Love begetteth Love and how presence with and absence from the object doth upon different respects exercise and encrease Love FRom this generall and fundamentall cause of Love proceed some others speciall and particular whereof the first and principall is a similitude and resemblance betweene the thing loved and that which is the Naturall Rule of Love Now the Rule of all Love is by Divine Truth prescribed to be God and a Mans selfe so that what beareth similitude to these is the proper and right Object of our Affection To speake therefore a word or two of these The Master-Wheele or first Mover in all the Regular Motions of this Passion is the Love of God grounded on the right knowledge of Him whereby the Soule being ravished with the apprehension of his infinite Goodnesse is earnestly drawne and called out as it were to desire an Vnion Vision and participation of his Glory and Presence yeelding up it selfe unto Him for by Love a man giveth himselfe to the thing which he loves and conforming all its Affections and Actions to his Will And this Love is then Regular when it takes up all the kinds of Love and all the degrees of Love For we love God Amore amicitiae for the Goodnesse and Excellencie which is in himselfe as being most lovely and Amore desiderii with a desire of being united unto him as the Fountaine of all our blessednesse and Amore complacentiae with a love of joy and delight in him when the Soule goes to God like Noahs Dove to the Arke and with infinite sweetnesse and securitie reposeth it selfe in him and lastly Amore Benevolentiae with an endeavour so farre as a poore Creature can to an infinite Creator for our Good extendeth not unto him to bring all praise service and honour unto him And thus we are to love him above all things first Appretiativè setting an higher price upon his Glory and Command than upon any other thing besides all Dung in comparison Secondly Intensivè with the greatest force and intention of our Spirit setting no bounds or measure to our Love of him thirdly Adaequatè as the compleat perfect and adaequate object of all our Love in whom it must begin and in whom it must end And therefore the Wise-man speaking of the Love and Feare of God tells us that it is Totum Hominis the Whole of Man Other Objects are severally fitted unto severall Faculties Beautie to the Eye Musick to the Eare Meat to the Palate Learning to the Mind none of these can satisfie the Facultie unto which it belongs not And even to their proper Faculties they bring Vanitie and Vexation with them Vanitie because they are emptie and doe deceive and because they are mortall and will decay Vexation in the Getting for that is with Labour in the Keeping for that is with Feare in the Multiplying for that is with Care in the enjoying for if we but taste we are vexed with desiring it if we surfet we are vexed with loathing it God onely is Totum Hominis fitted to all the wants of an immortall Soule Fulnesse to make us perfectly happie Immortalitie to make us perpetually happie after whom we hunger with desire and are not griped on whom we feast with delight and are not cloyed He therefore is to be loved not with a divided but a whole Heart To love any Creature either without God or above God is Cupiditas Lust which is the formale of every sinne whereby we turne from God to other things but to love the Creatures under God in their right order and for God to their right end for he made all things for himselfe this is Charitas true and regular Love Now the
crying to Hercules when his Wuine fluck in the mud to helpe it out without stretching out his owne hands to touch it are first unnaturall desires it being the formall property of this Passion to put the Soule upon some motion or other And therefore wee see wheresoever Nature hath given it she hath given likewise some manner of motion or other to serve it And secondly they are by consequence undutifull and disobedient Desires in that they submit not themselves unto that Law which requireth that wee manifest the life and strength of our Love by the quicknesse and operation of it in our Desires And lastly such Desires are unusefull and fruitlesse for how can an object which standeth in a fixed distance from the Nature which it should perfect be procured by idle and standing affections The desires of the sluggard saith Salomon slay him because his hands refuse to labour These affections must have life in them which bring life after them Dead desires are deadly desires CHAP. XIX Of the Affection of â—…y Delight The severall Objects thereof Corporall Morall Intellectuall Divine THe next Passions in order belonging to the Concupiscible Faculty are those two which are wrought by the Presence of and Vnion to an Object and that is when either wee by our desires have reached the Object which worketh Ioy and Delight or when in our flight the Object hath overtaken us which worketh Griefe and Sorrow And these two do beare the most inward relation unto and influence upon all our actions Whereupon Aristotle in his Ethicks hath made them the foundation of our vertues and rules of our working And the reason is naturall because the end of our motion is to attaine rest and avoid perturbation Now Delight is nothing else but the Sabbath of our thoughts and that sweet tranquility of mind which we receive from the Presence and Fruition of that good wherunto our Desires have carried us And therefore the Philosopher in one place call it a motion of the Soule with a sensible and felt instauration of Nature yet elsewhere hee as truly telleth us that it standeth rather in rest than motion as on the other side Griefe is the streightning and anguish of our minds wrought out of the sense and burden of some present Evill oppressing our Nature Now these Passions are diverse according to the diversity of the Objects which are either Sensitive and Bodily and then Delight is called Voluptas Pleasure being a medicine and supply against bodily indigence and defects or Intellectuall and Divine and then it is called Gaudium Ioy being a sweet and delightfull tranquillity of minde resting in the fruition and possession of a good So also is the other Passion of Sadnesse considered which in respect of the Body is called a Sense of Paine in respect of the Soule a Sense of Griefe First then for the Object of our Delight it is onely that which can yeeld some manner of satisfaction unto our nature not as it is a corrupt and erring but as it is an Empty and perfectible nature Whatsoever then is either Medicinall for the Repairing or Naturall for the Conserving or any way helpefull for the advancing of a Creature is the onely true and allowable object of its Delight Other pleasures which eat out and undermine Nature as water which by little little insensibly consumeth the bank against which it beateth or as â—…vie which seemeth to adorn the Tree unto which it cleaveth but indeed sucketh out and stealeth away the sap therof may haply yield some measure of vanishing content to mindes which tast every thing with a corrupted palate but certainely such sophisticall premises can never inferre in the conclusion any other than a perfunctory and tottering content And therefore Seneca is bold to find an impropriety in Virgils Epithite Mala Gaudia Ioyes which issue from a polluted fountaine as not having in them that inseparable attribute of absolute Delight which is to be unvariable For how can a mind unlesse blinded with its owne impostures and intangled in the errours of a mis led affection receive any nourishing and solid content in that which is in it selfe vanishing and unto its Subject destructive Whatsoever then may bee delighted in must have some one of the forenamed conditions tending either to the Restitution of decayed nature to the preservation of entire nature or to the Perfection of Empty nature And to the former and â—…mperfecter sort of tâ—…ese Aristotle referreth all â—…orporeall and sensitive Pleasures unto which he â—…herefore granteth a secondary and accidentall goodnesse which hee calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mediâ—…ines of an indigent nature whereby the defects â—…hereof are made up and it selfe disburdened of â—…hose cares which for the most part use to follow â—…he want of them Herein then I observe a double corruption an â—…nnaturall and unlimited Delight Vnnaturall I â—…eane those accursed pleasures which were exerâ—…ised by men given over to vile affections and 〈◊〉 in the pursuing of lusts whose very names abhorre the light Vnlimited Delights are those which exceed the bounds of Nature and the prime Institution of lawfull and indifferent things For such is the condition of those that if they repaire not and strengthen nature they weaken and disinable it as in the body Luxury breeds diseases and in the mind Curiosity breeds Errours Other Objects there are of a wider nature than those which concerne the Body and they are both the Morall and Contemplative Actions of the Mind To both which Aristotle hath attributed principally this passion but more specially to the latter whose object is more pure and whose Acts lesse laborious as residing in that part of the Soule which is most elevate from sense and therefore most of all capable of the purest simplest and unmixed Delights Now every thing is the more free cleare independant spirituall by how much it is the more unmixed And these are the choisest perfections whereby the Soule may be filled with joy It is true indeed that oftentimes the contemplations of the mind have annexed unto them both Griefe and Anxiety but this is never naturall to the act of Knowledg which is alwaies in its owne vertue an impression of Pleasure But it ariseth either out of the sublimity of the Object which dazleth the power or out of the weaknesse and doubtings of the Vnderstanding which hath not a cleare light thereof or out of the admixtion and sleeping them in the Humours of the Affections whereby men minister unto themselves desperate thoughts or weake feares or guilty griefes or unlimited Desires according as is the property of the Object joyned with their own private distempers Thus we see the Intuition of Divine Truth in minds of defiled affections worketh not that sweet effect which is naturall unto it to produce but Doubtings Terrours and Disquietings of Conscience it being the propertie of the workes of Darknesse to be afraid of the
Dicaearchus that it was nothing at all but the body disposed and fitted for the works of life But to let these passe as unworthy of refutation and to proceed to the truth of the first property There are sundry naturall reasons to prove the Spirituality of the soule as first the manner of its working which is immateriall by conceiving objects as universall or otherwise purified from all grosnesse of matter by the Abstraction of the Active understanding whereby they are made in some sort proportionall to the nature of the Intellect Passive into which the species are impressed Secondly it s in dependance on the body in that manner of working for though the operations of the soule require the concurrence of the commonsense and imagination yet that is by way only of conveyance from the object not by way of assistance to the elicite and immediate act They only present the species they doe not qualifie the perception Phantasmata are only objecta operation is the objects they are not instrumenta operandi the instruments of the soules working The Act of understanding is immediatly from the soule without any the least concurrences of the body there unto although the things whereon that act is fixed and conversant require in this estate bodily organs to represent them unto the soule as light doth not at all concurre to the act of seeing which solely and totally floweth from the visive faculty but only serves as an extrinsecall assistance for qualification of the Medium and object that must be seene And this reason Aristotle hath used to prove that the understanding which is principally true of the whole soule is not mixt with any body but hath a nature altogether divers there-from because it hath no bodily organ as all bodily powers have by which it is enabled to the proper acts that belong unto it And hereon is grounded another reason of his to prove the Soule immateriall because it depends not on the body in its operations but educeth them immediately from within it selfe as is more manifest in the Reflexion of the soule upon its owne nature being an operation as hee expresly speaketh seperable there-from the soule being not only actus informans a forme informing for the actuating of a body and constitution of a compound substance but actus subsistens too a forme subsisting And that per se without any necessary dependance upon matter It is an act which worketh as well in the body as whereby the body worketh Another reason of Aristotle in the same place is the difference betweene Materiall and Immateriall powers For saith he all bodily cognoscitive faculties doe suffer offence and dammage from the too great excellency of their objects as the eye from the brightnesse of the Sunne the eare from the violence of a sound the touch from extremity of heat or cold and the likâ—… But the understanding on the contrary side is perfected by the worthiest contemplations and the better enabled for lower enquiries And therefore Aristotle in his Ethicks placeth the most compleat happinesse of man in those heavenly intuitions of the minde which are fastned on the divinest and most remote objects which in Religion is nothing else but a fruition of that beatificall vision which as farre as Nature goes is call'd the contemplation of the first cause and an eternall satiating the soule with beholding the Nature Essence and glory of God Another reason may be drawn from the condition of the Vnderstandings Objects which have so much the greater conformity to the soule by how much the more they are divine and abstracted Hoc habet animus argumentum suae divinitatis saith Seneca quòd illum divina delectam This argument of its divinenesse hath the minde of man that it is delighted with divine things for if the soule were corporeal it could not possibly reach to the knowledge of any but materiall substances and those that were of its owne Nature otherwise we might as well see Angels with our eyes as understand any thing of them in our minds And the ground of this reason is that axiome in Philosophy that all reception is ad modum recipientis according to the proportion and capacity of the receiver And that the objects which are spirituall and divine have greatest proportion to the soule of man is evident in his Understanding and his will both which are in regard of truth or good unsatisfiable by any materiall or worldly objects the one never resting in enquiry till it attaine the perfect knowledge the other never replenished in desire till it be admitted unto the perfect possession of the most divine and spirituall good to wit of him who is the first of Causes and the last of Ends. From this Attribute of Spirituality flowes immediatly that next of Simplicity Vnity or Actuality for Matter is the root of all perfect composition every Compound consisting of two Essentiall parts matter and forme I exclude not from the Soule all manner of composition for it is proper to God only to be absolutely and perfectly simple But I exclude all Essentiall composition in respect whereof the Soule is meerely Actuall And so I understand that of Tully Nihil est Animus admixtum nihil concretum nihil copulatum nihil coagmentatum nihil duplex CHAP. XXXIV Of the Soules immortality proved by its simplicity independance agreement of Nations in acknowledging God and duties due unto him dignity above other Creatures power of understanding things immortall unsatiablenesse by objects Mortall freenesse from all causes of corruption ANd from this Simplicity followes by a necessary unavoydable consequence the third property spoken of Immortality it being absolutely impossible as Tully excellently observes it is the argument of Iul. Scaliger on this very occasion for any simple and uncompounded Nature to be subject to death and corruption For saith Tully Interitus est discessus secretio ac direptus earum partium quae conjunctione â—…liqua tenebantur It is a separation and as it were a divulsion of parts before united each to other so that where there is no Union there can be no separation and by consequence no death nor mortality Another reason may be the same which was alledged for the spirituality of the soule namely independance in operation and therefore consequently in Being upon the body And that Independance is manifest First because the acts of the soule are educ'd immediately in it selfe without the Intercedence of any organ whereby sensitive faculties work Secondly because the soule can perceive and have the knowledge of truth of universals of it selfe of Angels of God can assent discourse abstract censure invent contrive and the like none of which actions could any wayes be produced by the Intrinsecall concurrence of any materiall faculty Thirdly because in Raptures and Extasies the soule is as it were drawne up above and from the body though not from informing it yet certainely from borrowing from it any assistance
well be called the Pride and the Wantonnesse of Knowledge because it looketh after high things that are above us and after hidden things that are denied us And I may well put these two together Pride and Luxurie of Learning For I beleeve wee shall seldome finde the Pride of Knowledge more praedominant than there where it ariseth out of the curious and conjectural enquiries of Wit and not out of scientificall and demonstrative Grounds And I finde the Apostle joyning them together when hee telleth us of some who intruded themselves into Things which they had not seene and were Vainely puff'd up by a fleshly Minde And hee himselfe complaineth of Others who were Proud and languished about needlesse Questions as it is ever a signe of a sick and ill-affected stomack to quarrell with usuall and wholsome meat and to long for and linger after Delicacies which wee cannot reach too When Manna will not goe downe without Quailes you may be sure the Stomack is cloyed and wants Physick to Purge it I will not here add more of this point having lately touched it on a fitter Occasion A third Corruption of this Faculty in regard of Knowledge is in the Fluctuation wavering and uncertainty of Assents when the Understanding is left floating and as it were in Aequilibrio that it cannot tell which way to encline or what Resolutions to grow unto and this is that which in Opposition to Science is called Opinion For Science is ever cum certitudine with Evidence and Unquestionable Consequence of Conclusions from necessary Principles but Opinion is cum Formidine Oppositi with a feare least the contrary of what wee assent unto should be true And so it importeth a Tender Doubtfull and Infirme Conclusion The Causes of Opinion I conceive to be principally two The first is a Disproportion betweene the Understanding and the Object when the Object is either too bright and excellent or too dark and base the one dazles the Power the other Affects it not Things too Divine and Abstracted are to the Understanding Tanquam lumen ad Vespertilionem as light unto a Batt which rather astonish than informe and things too Material and Immerst are like a Mist unto the Eyes which rather hinder than affect it And therefore though whatsoever hath Truth in it be the Object of the Understanding yet the Coexistence of the Soule with the Body in this present Estate restraines and Limits the Latitude of the Object and requires in it not onely the bare Nature and Truth but such a Qualification thereof as may make it fit for representation and Impression by the conveyance of the Sense So that as in the True perception of the Eye especially of those Vespertiliones to which Aristotle hath compared the Understanding in this estate of subsistence with the Body there is required a mixture of Contraries in the Ayre it must not bee too light lest it weaken and too much disgregate or spread the sense nor yet too dark lest it contract and lock it up But there must bee a kinde of middle Temper cleerenesse of the Medium for conveyance and yet some degrees of Darknesse for qualification of the Object Even so also the Objects of mans Vnderstanding must participate of the two contrâ—…ries Abstraction and Materiality Abstraction first in proportion to the 〈◊〉 of the Vnderstanding which is Spirituall And Materiality too in respect of the Sense on which the Vnderstanding depends in this estate as on the Medium of Conveyance and that is Corporall So that where ever there is Difficulty and Vncertainty of Operation in the Vnderstanding there is a double defect and disproportion first in the Power whose Operations are restrained and limited for the most by the Body and then in the Object which hath not a sufficient mixture of those two qualities which should proportion it to the Power This is plaine by a familiar similitude an Aged man is not able to read a small Print without the Assistance of Spectacles to make the Letters by a refraction seeme greater Where first wee may descry an Imperfection in the Organ for if his Eyes were as cleare and well-dispos'd as a young mans hee would be able by his Naturall Power without Art to receive the Species of small Letters And next there is an Imperfection and deficiencie in the Letters for if they had the same Magnitude and fitnesse in themselves which they seeme to have by Refraction through the Glasse the weaknesse of his power might haply have sufficient strength to receive them without those Helps So that alwayes the Uncertainty of Opinion is grounded on the Insufficiencie of the Vnderstanding to receive an Object and on the Disproportion of the Object to the Nature of the Vnderstanding The next Cause of Opinion and Vncertainty in Assents may be Acutenesse and Subtilty of wit when Men out of Ability like Carneades to discourse probably on either side and poizing their Judgements betweene an equall weight of Arguments are forc'd to suspend their Assents and so either to continue unresolved and equally inclineable unto either part or else if to avoyd Neutrality they make choise of some thing to averre and that is properly Opinion yet it is rather an Inclination than an Assertion as being accompanied with feare floating and Inconstancie And this indeed although it be in it selfe a defect of Learning yet considering the Estate of man and strict conditions of perfecting the Vnderstanding by continuall Inquiry man being â—…ound in this also to recover that measure of his â—…irst fulnesse which is attainable in this Corrupâ—…ed Estate by sweat of braine by labour and degrees Paulatim extundere artes I say in these considerations Irresolution in Iudgement so it be not Vniversall in all conclusions for that argues more weaknesse than choise of conceit nor Particular in things of Faith and Salvation which is not Modesty but Infidelity is both Commendable and Vsefull Commendable because it preventâ—… all temper of heresie whose nature is to be peremptory And both argues Learning and Modesty in the softnes of Iudgement which will not suffer it selfe to be captivated either to its owne conceits or unto such unforcible reasons in the which it is able to descry weaknesse And this is that which Pliny commends in his friend Titus Ariston whose hesitancy and slownesse of resolution in matter of Learning proceeded not from any emptines or unfurniture but ex diversitate RationuÌ„ quaâ—… acrimagnoque Iudicio ab origine Causâ—…que primis repetit discernit expendit out of a learned cautelousnâ—…sse of judgment which made him so long su spend his Assent till he had weighed the severall repugnancies of reasons and by that means found out some truth whereon to settle his conceit For as the same Pliny elsewhere out of Thucydides observes It is rawnes deficiency of learning that makes bold and peremptory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demurs and fearfulnes of Resolution are commonly the companions of