A treatise of the passions and faculties of the soule of man With the severall dignities and corruptions thereunto belonging. By Edvvard Reynoldes, late preacher to the honorable society of Lincoln's Inne: and now rector of the Church of Braunston in Northamptonshire. Reynolds, Edward, 1599-1676. This text is an enriched version of the TCP digital transcription A10663 of text S115887 in the English Short Title Catalog (STC 20938). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 849 KB of XML-encoded text transcribed from 259 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A10663 STC 20938 ESTC S115887 99851104 99851104 16360 2240857245

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Early English books online. (EEBO-TCP ; phase 1, no. A10663) Transcribed from: (Early English Books Online ; image set 16360) Images scanned from microfilm: (Early English books, 1475-1640 ; 1151:14) A treatise of the passions and faculties of the soule of man With the severall dignities and corruptions thereunto belonging. By Edvvard Reynoldes, late preacher to the honorable society of Lincoln's Inne: and now rector of the Church of Braunston in Northamptonshire. Reynolds, Edward, 1599-1676. [22], 192, 191-222, 221-332, 313-324, 391-466, 481-552, [4] p. Printed by R. H[earne and John Norton] for Robert Bostock, dwelling in Saint Pauls Church-yard at the signe of the Kings Head, London : 1640. Quires 3A-3K printed by Norton; Hearne printed the rest (STC addendum). Cf. Folger catalogue which gives signatures: A⁴ (a)⁴ b⁴ [-b4] B-2X⁴ 2Y² 3A-3I⁴ 3K² 3L-3T⁴ [3V]1 [3X]1. With a final errata leaf. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. eng Psychology -- Early works to 1850. Emotions -- Early works to 1850. eebo no A treatise of the passions and faculties of the soule of man. With the severall dignities and corruptions thereunto belonging. By Edvvard Re Reynolds, Edward, (1599-1676.) 1640 513 153879 5898 0 0 0 1 1 403.43 F The rate of 403.43 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-12 Assigned for keying and markup 2004-02 Keyed and coded from ProQuest page images 2004-03 Sampled and proofread 2004-03 Text and markup reviewed and edited 2004-04 Batch review (QC) and XML conversion

A TREATISE OF THE PASSIONS AND FACVLTIES of the Soule of Man . With the severall Dignities and Corruptions thereunto belonging .

By EDWARD REYNOLDES , late Preacher to the Honorable Society of Lincoln's Inne : And now Rector of the Church of Braunston in Northamptonshire .

Iuvenal Sat. 1.

Quicquid agunt Homines , Votum , Timor , Ita , Voluptas , Gaudia , Discursus , nostri est farrago Libelli .

LONDON , Printed by R. H. for Robert Bostock , dwelling in Saint Pauls Church-yard at the Signe of the Kings Head . 1640.

TO HER HIGHNESSE THE PRINCESSE ELIZABETH , PRINCESSE PALATINE OF THE RHINE , DVTCHES OF BAVARIA , &c. AND ELDEST Daughter to Her Majestie the Queen of BOHEMIA . May it please your Highnesse ;

WHat the Great Philosopher Aristot. polit. lib. 7 , cap. 16. hath observed of Mens Bodies , is , upon so much stronger Reasons , true of their Mindes , by how much our Intellectuall Maturity is more lingring , and sluggish than our Naturall , That the too Early Conceptions and Issues of them doe usually proove but weake and unusefull . And we shall seldome find , but that those venturous Blossoms , whose over-hastie obedience to the Early Spring doth anticipate their proper season , and put forth too soone , doe afterwards for their former boldnesse suffer from the injury of severer weather , except at least some happy shelter , or more benigne influence redeeme them from danger . The like Infelicity I finde my selfe obnoxious unto at this time . For I know not out of what disposition of minde , whether out of love of Learning ( for * * Amo●… dixit 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…l . R●…dig . l. 16. 〈◊〉 . 15. Love is venturous , and conceives difficult things easier then they are ) or whether out of a Resolution to take some account from my selfe of those few yeares wherein I had then been planted in the happiest of all Soyles , the Schooles of Learning ; whether upon these , or any other Inducements , so it hath happened , that I long since have taken boldnesse in the Minority of my Studies to write this ensuing Treatise : That before I adventured on the endevour of knowing other things , I might first try whether I knew my selfe . Least I should justly incurre the Censure , which that * * 〈◊〉 〈◊〉 〈◊〉 ●… . 6. sowre Philosopher past upon Grammarians . That they were better acquainted with the evils of Vlysses then with their owne . This hasty resolution having produced so untimely an issue , It hapned by some accident to be like Moses in his Infancy exposed to the Seas . Where I made no other account , but that its own weaknesse would there have revenged my former boldnesse , and betrai'd it unto perishing . But as he then , so this now , hath had the marvellous felicity to light on the view , and fall under the compassion of a very Gracious Princesse . For so farre hath your Highnesse vouchsafed ( having hapned on the sight of this Tractate ) to expresse fauour thereunto , as not onely to spend houres in it , and require a Transcript of it , but further to recommend it by your Gracious judgement vnto publike view . In which particular I was not to advice with mine owne Opinion , being to expresse my humblest acknowledgement to your Highnesse .

This onely Petition I shall accompany it withall unto your Highnesse feete , That since it is a Blossome which put forth so much too soone , It may therefore obtain the Gracious Influence of your Highnesse favour , to protect it from that severity abroad which it otherwise justly feareth .

God Almighty make your Highnesse as great a Mirrour of his continuall Mercies , as he hath both of his Graces and of Learning .

Your Highnesse most Humble Servant , EDWARD REYNOLDES .
A PREFACE TO THE READER .

HAving beene moved to give way unto the Publication of this Phylosophicall Miscellany , the Fruit of my yonger Studies , I conceive it needfull to prevent one obvious prejudice under which I may labour . For it may haply seeme undecent in me , having adventured to publish some few , though weake Discourses in Arguments Divine , that I should now suffer the Blossomes of my youth to looke abroad and runne the ha●…rd of Publike Censure . Whereunto when I shall have ●…ven a short answer , I shall rest something the more confident of a C●…ndid construction .

And here I might first alledge the ●…our which God himselfe hath beene pleased to give . Vnto Ins●…ur , and Naturall knowledge . In the first Creation when he gave unto man the Do●…nion over other Creatures for his use , he gave him likewise the 〈◊〉 , and knowledg●… of them , for his Makers Glory , and his owne Delight . ( For God bro●…ght them unto him to give them Names . ) And as the Holy Scriptures are all over full of the Mysteries of Gods wisdome in Naturall Things , so are there some speciall Passages thereof written a a Iob c●…p . 38 , 39 , 40 , 41. Psa. 1●…4 , 147. as it were purposely on that Argument . And we finde that Moses and Solomon have therein Testimony given unto them , not onely of their Divine , but of their Humane , and naturall Knowledge likewise .

And if we looke into the Ancient Christian Churches , or into these of later times , wee shall finde that very many Ecclesiasticall persons have not denyed unto the world , their Philosophicall & Poeticall labors , either whole and alone , or mixed , and directed to Theologicall Ends , as we finde in the writings of Clemens Alexandrinus , Tertullian , Eusebius Caesariensis , Saint Austins Bookes , De Civitate Dei , and others , Venerable Bede , Isidore Hispalensis , Synesius Sidonius Apollinaris , Honorius Augustodunensis , &c. In the Hexam●…rons of Saint Basil , Nyssen , Ambrose , and the Bookes of those who have written more directly upon some parts of the Argument of this present Treatise , as Gregory Nyssen , Lactantius , Nemesius , Procopius , Gaz●…us , Damascen , and others . And in later times , besides the Schoolmen , and those vast labours of many of that side , in Dialecticall , Physicall and Metaphysicall writings we might in stance in very many of the R●…formed Churches abroad , some of whose yonger labours have seene the Light ▪ as also in the Oratory ▪ Logicall , Morall , Historicall , Mathe maticall , Miscell●…nious writings of many learned Di vines of our owne Church , under the Protection of which great Examples I shall use the Apologie which Quintilian b b 〈◊〉 . 1. cap. 6. dictateth unto me , Vel Error honestus est Magnos Duces sequentibus . That it is no uncomely , but a pardonable Errour , which hath great Examples to excuse it . In which respect I finde my selfe chiefely subject to this Infelicity , that I am constrained to follow such Examples , as little children doe their Fathers , Non aequis passibus , at a very great Distance .

And truely , when I againe , consider the Excellent c c Et q●…em de communibus sensibus ●…re in 〈◊〉 , sed in 〈◊〉 ●…um 〈◊〉 , non i●… 〈◊〉 falsi . Tertul. de Resur . carn●…s . cap. 3. 〈◊〉 . ●…iam Apol. cap. 47. & 〈◊〉 . Alex. Screm . l●… . p. 203. ●… . 207. A.E. 214. Vse and subordination , of humane learning unto learning Divine ( It being hardly possible , without it , to understand sundry passages of holy Scripture , depending upon the propriety of Words and Idiomes , or upon the customes . Rites , Proverbes , Formes , Vsages , Lawes ▪ Offices , Antiquities of the Assyrian , Persian , Greeke , and Romane Monarchies , as might be shewed in sundry particulars , and were a labour most worthy the industry of some able and learned pen : ) when I consider that the d d ●… , 218. 219 223 ▪ 227 233. 234 & lib. 6. p. 4●…5 . 467. 499 500. Iustin. Martyr . Apol. 1. Aug. Confesse l. 1. c. 15. Christianu Domini sus esse intelligit , ubicunque invenerit vt ritatem . Aug. de D●…ctri . Chri. l. 2. c. 18 , 39. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin. Apol. 1. V●…d . Aug. de ci●… . De●… . l. 18. c. 52. Greg. Nezian . Orat. ●… . ●… Ex●…cl . 12. 35. spoiles of Egypt were by God allowed to enrich Israel , and a a 1 Chron. 29. the spoyles of the Gentiles reserved by David for the building of the Temple : That a b b Deut. 21. 12. Gentile by legall Purification and Marriage , might become an Israelite , That the c c 2 Sam. 12. 30 Vid. Pet. 〈◊〉 no●… . decret. l. 1. Tit. 8. ●… . 4. Crowne of Rabbah was put upon the head of David , and the d d 1 Sam. 17. 21. Sword of Goliah used to stay himselfe : That the a a Mat. 2 11. Gold and Myr●…h , and Frankincense of the Wise men of the East , was offered unto Christ ▪ when I finde the b b Act. 18 ▪ 4 17. 23 ▪ . 29 Apostle convincing the Iewes , out of their Law , and the Philosophers out of their Maximes . And that c c Iac. 1. 17 ▪ 1 Tim. 4 4. every gift , as well as every Creature of God is good , and may be sanctified for the use and delight of Man ; I then conclude with my selfe , That this Morall and Philosophicall Glasse of the humane Soul may be of some service even unto the Tabernacle , as the d d Ex. 38. 8. Looking glasses of the Israelitish women were unto the Altar .

N●…r 〈◊〉 I 〈◊〉 a little wonder at the melancholly fancy of Saint c c De 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 . Hierom , who conc●…iving himselfe in a v●…on beaten by an Angel for being a Ciceronian , did for ever after promise to abjure the Reading of secular 〈◊〉 . 〈◊〉 〈◊〉 d d 〈…〉 himselfe both justifying the 〈◊〉 at use of that kind of Learning , and acknowledg●… 〈◊〉 conce●…d vision of his to have beene but a Drea●… .

It is true indeed that in regard of the bewitching danger from humane learning , and the too great aptnesse in the minds of man to surfeit and be intemperate , in the use of it ; Some of the Ancients have sometimes interdicted the Reading a a Vi●… . Notas Conradi Rit●…sij i●… Isid. Pelus . Ep. 56. l. 1. of such Authors unto Christian men ; But this calleth upon us for watchfulnesse , in our studies , not for negligence , for the Apostle will tell us . That to the pure all things are pure . And even Tertul. 〈◊〉 script . c. 7. 〈◊〉 〈◊〉 . c. 10. 〈◊〉 , Marc. l. 2. c. 〈◊〉 . of harmefull things when they are prepared , and their malignancy by Art corrected , doth the skilfull Physitian make an excellent use . If then we be carefull to Moderate and Regulate our affections , to take heed of the pride and inslation of secular learning , not to admire Philosophy , to the prejudice of Evangelicall knowledge , as if without the revealed light of the Gospel , salvation might be found , in the way of Paganisme ; if we suffer not these leane K●…ne to devoure the sat ones , nor the River Iordan to be lost in the dead Sea ; I meane Piety to be swallowed up of prophane Studies , and the knowledge of the Scriptures ( which alone would make any man conversant in all other kinde of Learning with much greater Felicity , and successe : ) to be under-valued , and not rather , the more admired , is a Rich Iewell compared with Glasse . In this case , and with such care as this , there is no doubt , but secular Studies prepared and corrected from Pride and Prophanenesse , may be to the Church as the Gt●…eonites were to the Congregation of Israel , for H●…wers of Word , and Drawers of Water , otherwise we may say of them as Cato Major to his 〈◊〉 , of the Graecian Art●… and Learning . b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●… . 13. Quandocunqu●… ista Gens suas literas dabit , omnia Cor●…umpet .

Nor have I upon these Considerations onely adventured on the publication of this Tract , but because withall , in the reviewing of it , I found very many Touches upon Theologicall Arguments , and some Passages wholy of that Nature . Yea , all the Materiall parts of the Treatise doe so nearely concerne the knowledge of our selves , and the Direction of our lives , as that they may be all esteemed Borderers upon that Profession .

In the perusing and fashioning of it for the Presse , I have found that true in writing , which I had formerly found true in Building ; That it is almost as chargeable to repaire , and set right an Old house , as to Erect a New one . For I was willing in the most materiall parts of it , so to lop off Luxuriances of Style , and to supply the Defects of Matter , as that with Candid , favourable , and ingenuous Iudgements , it might receive some toleralle acceptation . In hope whereof I rest ,

Thine in all Christian service , EDWARD REYNOLDS .

Perlegi Tractatum hunc , cui Titulus ( A Treatise of the Passions and Faculties of the Soule , &c ) in quo nihil reperio orthodoxae fidei , aut bonis moribus adversum , quo minus cum summa utilitate imprimatur .

M●… 14. 1640. Tho. Wykes . R. P. Episc. Lond. Capell . domest.
A Summary of the severall Chapters contained in this Booke . Chap. 1. OF the dependance of the Soul in her operations upon the body . Pag. 1. Chap. 2. In what cases the dependance of the Soul on the body , is lessened by faith , custome , education , occasion . p. 8. Chap ▪ 3. Of the Memory , and some few causes of the weaknesse thereof . p. 13. Chap. 4. Of the Fancy it's offices to the will and reason , vol●…bility of thoughts fictions , errours , lev●…ty fixednesse . p. 18. Chap. 5. Of Passions , their Nature and distribution , of the motions of naturall creatures , guided by a knowledge without them : and of rationall creatures guided by a knowledge within them : of Passions mentall sensitive , and rationall . p. 31. Chap. 6. Of humane Passions in generall , th●…ir use , naturall , morall , civill : their subordination 〈◊〉 , or rebell on against right rea●…n . p ▪ ●…1 . Chap. 7. Of the exercise of Passion 〈◊〉 〈◊〉 Apathy : of 〈◊〉 , 〈◊〉 , 〈◊〉 , 〈◊〉 〈◊〉 Cure thereof p. 4●… . Chap. 8. Of 〈◊〉 ●…ls of Passions , 〈◊〉 th●…y 〈◊〉 vertue : of 〈◊〉 〈◊〉 〈◊〉 , of 〈◊〉 〈◊〉 〈◊〉 , diverti●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 , and of their 〈◊〉 〈◊〉 〈◊〉 . p. 57. Chap. 9. Of the affection of Love , of Love naturall , of generall Communion , of Love rationall , the object and generall cause thereof . p. 74. Chap. 10. 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 Concup●…ence : how love begetteth Love : and how pr●…sence with , and absence from the Object , doth upon different reflects exercise and encrease Love , p. 81. Chap. 11. Of the effects of Love , union to the Object , stay and immoration of the minde upon it , rest in it , zeal●… , strength , and tend●…rnesse towards it , condescention unto it , lique●…ion and languishing for it . p. 98. Chap. 12. Of the Passion of ●…atred , the fundamentall cause or object thereof , evill : How farre forth evils willed by God , may be declined by men , of Gods se●…t and revealed will . p. 111. Chap. 13. Of the other causes of Hatred secret Antipathy ▪ Difficulty of procuring a Good commanded , 〈◊〉 , base sears , disparity of Desires , a fixed jealous 〈◊〉 . p. 119. Chap. 14. Of the Quality and Quantity of Hatred ▪ and how 〈◊〉 either respects it is to be regulated . p. 131. Chap. 15. Of the 〈◊〉 and evill Effects of Hatred , 〈◊〉 〈◊〉 Wisedome to profit by that wee hate , w●…th Confidence , Victory ▪ Reformation . Hatred , in generall against the whole kinde , cunning ●…ss 〈◊〉 , cruelty , running ●…ver to persons Innocent , vielating Religion . Envy , Rejoy●…ing at evill . Creeked suspition , contempt , contumely . p. 137. Chap. 16. Of the affection of Desire , what it is . The severall kindes of it , naturall , rationall , spirituall , intemperate , unnaturall morbid Desires . The Object of the●… , good , pleasant , as possible , as absent , either in whole , or in degrees of perfection , or continuance . The most generall internall cause vacuity , indigence other causes , admiration ▪ greatnesse of minde , curio ▪ sity . p. 161. Chap. 17. Of other causes of Desire , Infirmity , Temerity , Mutability of Minde , Knowledge , Repentance , Hope , of the effects of it in generall labour , languor . In speciall , of rationall Desires , bounty , griefe , wearinesse , indignation against that which withstands it . Of vitious Desires , deception , ingratitude , envie , greedinesse , basenesse of Resolution . p. 177. Chap. 18. Rules touching our Desires . Desires of lower Objects , must not be either Hasty , or unbounded , such are unnaturall , turbid , unfruitfull , unthankfull . Desires of heavenly objects fixed , permanent , industrious , connexion of vertues , sluggish desires . p. 190. Chap , 19. Of the affection of joy or delight , the severall objects thereof , corporall , morall , intellectuall , Divine . p. 197. Chap. 20. Of the causes of Ioy . The union of the Object to the Faculty , by Contemplation , Hope , Fruition , changes by accident a cause of Delight . p. 203. Chap. 21. Of other causes of Delight , Vnexpectednesse of a good , strength of Desire . Imagination , Imitation . Fitnesse and accommodation . Of the effects of this Passion : Reparation of Nature , Dilatation . Thirst in noble Objects , satiety in baser . Whetting of Industry . Atmorous unbeliefe . p. 211 Chap ▪ 22. Of the affection of sorrow the object of it , evill ▪ sensitive , intellectuall as present in it selfe , or to the minde , by memory , or suspition , particular causes , effects of it , Feare , Care , Experience , Erudition , Irresolution , Despaire , Execration , Distempers of body , p. 221. Chap. 23. Of the affection of Hope , the Object of it , Good , Future , Possible , Difficult . Of Regular and inordinate Despaire . p. 233. Chap. 24. Of the causes of Hope , Want , and Weaknesse together , Experience and Knowledge . In what sense Ignorance may be said to strengthen , and know ledge to weaken Hope : Examples quicken more then Precept , provision of aides : the uncertainty of outward meanes to establish Hope , goodnesse of Nature , Faith , and Cred●…lity ▪ wise Confidence . p. 240. Chap. 25. Of the effects of Hope : Stability of minde ▪ wearines , arising not out of weaknes , but out of want , Contention , and forthputting of the Minde . Patience under the want , Distance , and Difficulty of Good desired , waiting upon aide expected . p. 254. Chap. 26. Of the affection of Boldnesse , what it is , the causes of it , strong Desires , strong Hopes , Aydes , Supplies , Reall or in Opinion . Despaire and extremities , experience , ignorance , Religion , immunity from danger , Dext●…rity of Wit , Strength of Love , Pride or Greatnesse of Minde and Abilities . The effects of it , Executi●…n of things advised , Temerity , &c. p. 258. Chap. 27. Of the Passion of Feare : the causes of it , Impotency , Obno●…ousnesse , Suddennesse , Neerenesse , Newnesse , Conscience , Ignerance of an evill . p. 274. Chap. 28. Of the effects of Feare , Suspition , Circumspection , Superstition , betraying the succours of Reason , Feare generative , rest●…cting inward wea●…ning the Faculties of the minde , base Susp●…tion , wise Caution . p. 210. Chap. 29. Of that particular affection of Feare ▪ which is called shame , what it is . Whom we thus feare . The ground of it evill of Turpitude . Injustice , Intemperance , Sordidnesse , So●…nesse , Pusillanimity , Flattery , Vainglory , Misfortun●… , Ignorance Pragmaticalnesse , Deformity , Greatnesse of Minde , unworthy Correspondencies , &c. Shame , v●…ous , and vertuous . p. 300. Chap. 30. Of the affection of Anger , the distinctions of it , The fundamentall cause thereof contempt . Three kindes of Contempt , dis●…estimation disappointment , Calumny . p. 31●… . Chap. 31. Of other causes of Anger : first in regard of him that suffers wrong : Excellency , weaknesse , strong d●…sires , sus●…ition , Next ●…regard of him who doth it ; Rasenesse , Impudence , Neerenesse , Freedome of speech , Contention , Ability , the effects of Anger , the immutation of the Body ▪ Impulsion of Reason , Exp●…dition , Precipitance . Rules for the moderating of this Passion . p. 322. Chap. 32 , Of the originall of the Reasonable Soule whither it be immediately created and i●…sused , 〈◊〉 derived by seminall Traduction from the Parents . Of the derivation of originall sinne . p. 391. Chap. 33. Of the Image of God in the Reasonable Soule in regard of it's simplicity , and spirituality . p. 400. Chap. 34. Of the Soules Immortality proved by it's simplicity , independance , agreement . Of Nations in acknowledging a God and duties due to him , dignity above other creatures , power of understanding things immortall , unsatisfiablenesse by Objects mortall , freenesse from all causes of corruption . p. 407. Chap. 35. Of the honour of humane bodies by creation , by resurrection , of the endowments of glorified bodies . p. 420. Chap. 36. Of that part of Gods image in the Soule , which answereth to his Power , Wisedome , Knowledge , Holinesse . Of mans dominion over other Creatures . Of his love to Knowledge , what remainders we retaine of originall Iustice. p. 429. Chap. 37. Of the Faculty of understanding , it 's operation outward upon the object . Inward upon the will . Of Knowledge , what it is . The naturall desire and love of it . Apprehension , Iudgement , Retention requisite unto right Knowledge . Severall kindes of Knowledge . The originall Knowledge given unto man in his Creation . The benefits of Knowledge , of Ignorance naturall , voluntary , Poenal , of Curiosity , of Opinion , the causes of it , Disproportion betweene the Object and the Faculty , and an acute versutilo●…snesse of conceits , the benefits of modest Hesitancy . p. 444. Chap. 38. Of Errours : the causes thereof . The abuses of Principles , falsifying them : or transferring the truth of them out of their owne bounds . Affectations of singularity , and novell courses . Credulity and thraldome of judgement unto others . How Antiquity is to be honoured . Affection to particular objects corrupteth judgement . Curiosity in searching things secret . p. 483 Chap ▪ 39. The actions of the understanding , inventition , Wit , Iudgement : of Invention , Distrust , Prejudice , Immaturity : Of Tradition by speech , Writing : Of the Dignities and Corruption of speech . p. 500. Chap. 40. Of the Actions of the understanding upon the Will , with respect to the End and Meanes . The power of the understanding over the Will , not Commanding , but directing the Objects of the Will to be good and convenient . Corrupt Will lookes onely at Good present . Two Acts of the Vnderstanding , Knowledge and Consideration . It must also be possible , and with respect to happinesse Immortall . Ignorance and Weaknesse in the Vnderstanding , in proposing the right means to the last End . p. 517. Chap. 41. Of the Conscience ; it's Offices of Direction , Conviction , Comfort , Watchfulnesse , Memory , Impartiality . Of Consciences Ignorant , Superstitious , Sleeping ▪ Frightfull , Tempestuous . p. 531. Chap. 42. Of the Will : it 's Appetite : with the proper and chiefe Objects therof , God . Of Superstition and Idolatry . Of it's Liberty in the Electing of Meanes to an End . Of it's Dominion Coactive and perswasive . Of Fate , Astrology . Satanicall Suggestions . Of the manner of the Wills Operaation , Motives to it . Acts of it . The Conclusion . p. 537.
A TREATISE of the Passions and Faculties of the SOULE of MAN . CHAP. I. Of the dependance of the Soule , in her operations upon the Body .

IT hath been a just Complaint of Learned Men , that usually wee are more curious in our inquiries Cic. de Div. lib. 2. after things New than excellent ; Plin. lib. 2. ep. 20. and that the very neerenesse of worthy Objects , hath at once made them both despised and unknowne . Thus like Children , with an idle diligence , and fruitlesse Curiositie , wee turne over this great Booke of Nature , without perusing those ordinarie Characters , wherein is exprest the greatest power of the Worker , and excellencie of the Worke ; fixing our Admiration onely on those Pictures and unusuall Novelties , which though for their rarenesse they are more strange , yet for their nature are lesse worthy . Every Comet or burning Meteor strikes more wonder into the beholder , Cic. d●… Nat. Deor. lib. 2. than those glorious Lampes of Nature , with their admirable Motions and Order , in which the Heathen have acknowledged a Divinenesse . Let a Child be borne but with six fingers , or have a part more than usuall , wee rather wonder at One supers●…uous , than at All naturall . Sol spectatorem nisi cum desicit non habet , nemo observat Lunam Sen. qu. Nat. lib. 7. c. 1. nisi laborantem , adeò naturale est magis nova , quàm magna mirari : None looketh with wonde●… on the Sunne , but in an Eclipse ; no eye gazeth on the Moone , but in her Travell : so naturall it is with men , to admire rather things N●…w than Common . Whereas indeed things are fit for studie and observation , though never so common , in regard of the perfection of their nature , and usefulnesse of their knowledge . In which respect , the plaine Counsell of the Oracle was one of the wi●…est which was ever given to man , To studie and to know himselfe ; because , by reason of his owne neerenesse to himselfe , hee is usually of himselfe most unknowne and neglected . And yet if wee consider , how in him it hath pleased God to stampe a more notable Character of his owne Image , and to make him , amongst all his Sen. de 〈◊〉 . lib. 6. c. 23. Workes , one of the most perfect Models of created excellencie , wee cannot but acknowledge him to be one , though of the least , yet of the fittest Volumes , in this great varietie of Nature to be acquainted withall . Intending therefore , according to my weakenesse , to take some view of the inside , and more noble Characters of this Booke , it will not be needfull for me to gaze upon the Cover , to insist on the materials or sensitive conditions of the humane nature , or to commend him in his Anatomie ; though even in that respect the Psalmist tells us , that he is fearefully and wonderfully made : for wee commonly see , that as most kind of Plants or Trees exceed us in vegetation and fertilitie ; so , many sorts of Sen. Ep. 76. beasts have a greater activitie and exquisitenesse in their senses than wee . And the reason hereof is , because Nature aiming at a superiour and more excellent end , is in those lower faculties lesse intent and elaborate . It shall suffice therefore , onely to lay a ground-worke in these lower faculties , for the better notice of mans greater perfections , which have ever some connexion and dependance on them . For whereas the principall acts of mans Soule are either of Reason and Discourse , proceeding from his Vnderstanding ; or of Action and Moralitie , from his Will ; both these , in the present condition of mans estate , have their dependance on the Organs and faculties of the Body , which in the one precede , in the other follow : To the one , they are as Porters , to let in and convey ; to the other as Messengers , to performe and execute : To the one , the whole Body is as an Eye , through which it seeth ; to the other a Hand , by which it worketh .

Concerning the ministrie therefore of the Body unto the Soule , wee shall thus resolve ; That the Reasonable part of Man , in that condition of subsistence which now it hath , depends in all its ordinarie and naturall operations , upon Solirus de 〈◊〉 ●…esert quid accepto 〈◊〉 in ●…ccipitio ad tantam devenit ignorantiam ut ●…esciret se ha●…isse nomen . Honori●… 〈◊〉 . de Philosoph . M●…di , lib. 4. c. 24. the happie or disordered temperature of those vitall Qualities , out of whose apt and regular commixion the good estate of the Body is framed and composed . For though these Ministeriall parts have not any over-ruling , yet they have a disturbing power , to hurt and hinder the operations of the Soule ▪ Whence wee finde , that sundry diseases of the Body doe oftentimes weaken , yea , sometimes quite extirpate the deepest impression and most fixed habits of the minde . For , as wheresoever there is a locomotive facultie , though there be the principall cause of all motion and activitie ; yet if the subordinate instruments , the bones and sinewes be dis-jointed , shrunke , or any other wayes indisposed for the exercise of that power , there can be no actuall motion ; Or as in the Body Politique ▪ the Prince ( whom Seneca calleth the Soule of the Common-wealth ) Sen. de Clem. lib. 1. cap ▪ 4. receiveth either true or false intelligence from abroad , according as is the fidelitie or negligence of those instruments ▪ whom Xenophon tearmeth the Eyes and Eares of Kings : In Xenop ▪ Cyrop . lib. 8. & Arist. Polit. lib. 3. c. 12. like manner , the Soule of man being not an absolute independant worker , but receiving all her objects by conveyance from these bodily instruments , which Cicero calleth the Messengers to the Soule , if they out of any indisposition shall be weakened , the Soule must continue like a Rasa Tabula , without any acquired or introduced habits . The Soule hath not immediately from it selfe that strange weakenesse , which is observed in many men , but onely ▪ as it is disabled by Earthie and sluggish Organs ; which being out of order , are more burthensome than serviceable thereunto .

There are observable in the Soules of men , considered in themselves , and in reference one to another , two defects ; an imperfection , and an inequalitie of operation : the former of these I doe not so ascribe to that bodily weakenesse , whereby the Soule is any way opprest , as if I conceived no internall darknesse in the faculties themselves ; since the fall of man working in him a generall corruption , did amongst the rest infatuate the Mind , and as it were smother the Soule with ignorance ; so that the outward ineptitude of bodily instruments , is onely a furtherance and improvement of that Native imperfection . But for the inequalitie and difference of mens understandings in their severall operations , notwithstanding it be questioned in the Schooles , Whether the Soules of men have not originally , in their Nature , degrees of perfection and weakenesse , whence these severall degrees of operation may proceed ; yet neverthelesse that being granted , I suppose , that principally it proceeds from the varietie , tempers , and dispositions in the instrumentall faculties of the Body ▪ by the helpe whereof , the Soule in this estate worketh : for I cannot perceive it possible , that there should have beene , if man had continued in his Innocencie , ( wherein our Bodies should have had an exact constitution , free from those distempers to which now by sinne they are lyable ) such remarkable differences betweene mens apprehensions , as wee now see there are : for there should have beene in all men a great facilitie to apprehend the mysteries of Nature , and to acquire knowledge ( as wee see in Adam ) which now wee finde in a large measure granted to some , and to others quite denyed . And yet in that perfect estate ( according to the opinion of those who now maintaine it ) there would have beene found a substantiall and internall inequalitie amongst the Soules of men : and therefore principally this varietie comes from the sundry constitutions of mens bodies ; in some , yeelding enablement , for quicknesse of Apprehension ; in others , pr●…ssing downe and intangling the Vnderstanding ; in 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 Arist. Polit. lib. 7. 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 Arist. de Anim●… ▪ lib. 3. 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 on●…ly on the diversitie of bodily instruments , by which it is exercised . And therefore he elsewhere observes De Anima , lib. 2. ( 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 , inepti●…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 I v●…ngel . non in deget Sylle●… 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 , whe●… God speakes unto us , worketh Science by Faith ▪ making us so much the more assured of thos●… Truths which it averreth , than of any Natural●… Conclusions , ( notwithstanding they may seem●… 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 Vid. Arist. ●…ic . lib. 10. c. 9. ●…ic . l. 2. c. 1. 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 Philistims : 1 Sa●… . 4 6 , 7 , 8 When the Israelites brought forth the Arke of the Lord in the Campe , they were sore afraid , and cryed out , Woe unto us , woe unto us ; who shall deliver us out of the hands of these mightie Gods ? And thereupon resolved to quit themselves like men , and fight . And Caesar in his Commentaries telleth us of a people ▪ who when Caesar Com. ●…1 . they went out to Warre , would burne their Houses ; that having no Home of their owne , to flye unto , they might by that despaire , be urged to gaine one by the Sword . The Historian reporteth of a Band of Scythians , who though they Iustin. were of themselves bond-slaves , did notwithstanding , upon occasion of their Masters absence , endeavour to shake off their in-bred Civilitie ; usurping to themselves a Freedome , of which the basenesse of their condition was uncapable : Nor could they be removed from this Insolencie , till the sight of Rods and Staves , and other the like instruments of feare , had driven them back into their Nature againe .

CHAP. III. Of the Memorie , and some few causes of the weakenesse thereof .

NOw for these inward Senses , which are commonly accounted three , ( though extending themselves unto sundry operations of differing qualities ) ●… take the two later , to wit , Memorie , and Fancie , or Imagination , to have a more excellent degree of perfection in man ; as being indeed the principall Store-houses and Treasuries of the o●…●…ons of the Soule . Where ▪ by Memorie , I under stand not the facultie , as it is common to beas●…s with men , and importeth nothing but the simple retention , and conservation of some species , formerly treasur'd up by the conveyance of the outward sense : but as it is Consors & co-operatrix Rationis , ●…s Hugo speakes , a joynt-worker in the Lib. de spirit . & anima . operations of Reason ; which the Latines call Reminiscentia , or Recordatio ; including some acts of the Vnderstanding ▪ Which is a reviewing , or ( as wee speake ) a calling to minde of former objects , by discourse , or rationall searching for them ; which is made by Aristotle to be the remote ground of all Arts : For ( saith hee ) Memorie is the Ground of Experience , and Experience Metaph. lib. 1. the Mother of Art : The dignitie hereof in man , is seene , both by perfecting the Vnderstanding ▪ in matter of Learning and Discourse , ( wherein some men have attained unto almost a miraculous felicitie ; as Seneca the elder confes Sen. Contr●… . l●…b . 1. ●…n 〈◊〉 . confesseth of himselfe , who could immediately recite two thousand words , in the same order as they had beene spoken before to him ; and Cyrus , of 〈◊〉 . lib. 7. c. 24. whom Zenophon testifieth , that hee could salute all the Souldiers in his Armie by their Names ▪ and Mithridates , who being King over twentie Quintil. lib. 1●… . c. 2. two Countreyes ▪ did speake so many Languages without an Interpreter ; and Politian in his Epis●…les telleth of Fabius Vrsinus , a Child but of a Pol●… . Ep. l. 12. ad ●…ic . Mi●…d . eleven yeeres of age , in whom there was so rare a mixture of Invention and Memorie , that ●…ee could unto five or six severall persons , at the same time , dictate the matter and words of so many severall Epistles , some serious , some jocular , all of different arguments , returning after every short period , from the last to the first , and so in order ; and in the conclusion , every Epistle should be so close ▪ proper , and coherent within i●… selfe , as if it alone had beene intended : ) As also by affording speciall assistance for the direction and discreet managing of our actions , conforming them either unto Precepts and Rules in Moralitie , or unto Principles of Wisdome and publike Prudence ▪ gathered from Historicall observations ; while the Minde , by the helpe of Memorie , being as it were conversant with Ages past , and furnished with Examples for any service and imployment , doth by mature application , weighing particulars , comparing times , circumstances , and passages of affaires together , enable it selfe with the more hope and resolution , to passe successefully through any enterprise or difficultie : for qui credit sp●…rat , hee that beleeveth , and is acquainted with the happie issue of other mens resolutions , will with the lesse anxietie or discouragement goe on in his owne .

The principall Corruptions which I conceive of the Memorie , are first , too much slightnesse and shallownesse of observation ; when out of an impatiencie of staying long , or making any pro●…ound enquirie into one object , and out of a gluttonous curiositie to seed on many , the greedinesse of the appetite weakeneth the digestion , ( for so some have called the Memorie , the Belly of the Soule ) and an eagernesse to take in , makes uncarefull to retaine . And this is the reason , why many men wander over all Arts and Sciences , without gaining reall improvement , or soliditie in any : They make not any solemne Iourney to a particular Coast , and Head of Learning , but view all as it were in Transitu ; having no sooner begun to settle on one , but they are in haste to visit another . But such men as these ( except endowed with an incredible and usuall felicitie of dispatch ) are no more able to finde the use , or search the bottome of any Learning , than he who rides Poast , is to make a description and Map of his Iourneyes : who , though by much imployment , he may toyle and sweat more in travelling from place to place ; yet is hee farre lesse able to discover the nature of the Countreyes , temperature of the Aire , Character of the people , Commodities of the Earth , than he , who though not so violent in the motion , is yet more constant in his abode : and though his haste be lesse eager , yet his observations are more serious . Omnis festinatio coeca est , saith Seneca ; Precipitancie and unstablenesse , as well in the motions of the Wit as of the Body , dazeleth and disableth the eyes : And it is true in the Minde , as in the Stomack ; too quick digestion doth alwayes more distemper than nourish , and breedeth nothing but Crudities in Learning . Nor can I call that so much Studie , as agitation and restlesnesse of the Minde ; which is as impatient of true setled labour , as it is of quiet . Now , the reason why such a temper of Minde as this , is corruptive to the Memorie , is first , because Memorie is alwayes joyned with some measure of Love ; and wee most of all remember that , which wee most respect : Omnia quae ●…urant meminerunt ; There where the Treasure is , the Minde will be also : There therefore , where our Love is most constant , our Memories will be most faithfull . So , that sudden vanishing , and broken desires , which like the appetite of sick men , are for the time violent , but give presently over ; as they argue an eager Love for the present , of what wee Arill . Rhet. lib. 2. c. 12. pursue , and by consequence , ●… fastidium and disesteeme of that which wee soone forsake ▪ so doe they necessarily inferre weakenesse on the Memorie , by how much they make our hopes the stronger . For , as Seneca speakes , Cad●…ca memoria De Benef. lib. 3 c. 3. futura iminentium ; Men strongly bent upon things future , have but weake memories of things past .

Secondly , the body of any one Homogeneall Learning , hath this excellent propertie in it , that all the parts of it doe by a mutuall service relate to , and communicate strength and lustre each to other : so that he who goes through with any Science , doth from every new Branch and Conclusion which he meets with , receive a greater clearenesse and more strong impression of his former degrees of Knowledge . Now then , that man who out of impatiencie of that Restraint , cannot endure to goe through an Art , to search into the Root , to observe the knittings and dependencies of the parts amongst themselves , to see by what passages Truth is derived from the Principles , to this or to other Branches ; must needs be so much the more forgetfull of what he knowes , by how much he is ignorant of those other parts whereunto it referreth .

Other causes there are of weakenesse in the Qui●…til . lib. 11. c. 2. Memorie ; as namely , a distrust , and from thence an unexercise of it . Whereupon Plato telleth us , that the use of Letters , in gathering Adversaria and Collections , is a hinderance to the Memorie ; because those things which wee have deposited to our Desks , wee are the more secure and carelesse to retaine in our Minds . And on the other Extreme , a too great Confidence in it , and thereupon an over-burthening it with multitude of Notions ; whereby as it sheds much over , so it is withall indisposed for the readie use of what it retaines ; it falling out in a huddle and tumultuarie heape of thoughts , as in any other throng , that we can never so easily finde out , or order and dispose what we desire to use ▪ but are consounded in our owne store . But I forbeare to insist on these , because I hasten to the higher and more noble part of Man .

CHAP. IV. Of the Fancie : Its offices to the Will and Reason , Uolubilitie of Thoughts , Fictions , Errors , Levitie , Fixednesse .

NOw for the Imagination , the dignitie thereof consists , either in the office , or in the latitude of it : Its office , is to be assistant both to the Vnderstanding and the Will ; its assistance to the Vnderstanding , is principally in matter of Invention , readily to supply it with varietie of objects whereon to worke , as also to quicken and rayse the Minde with a kind of heat and rapterie proportionable in the inferior part of the Soule , to that which in the superior , Philosophers call Ext●…sie ; whereby it is possessed with such a strong delight in its prope●… obje●… , as makes the motions thereof towards it , to be restlesse and impatient : And of this , is that of the Poet ;

Est Deus in nobis agitante ealescimus ipso : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ar●…st . Prob●… . c. 30. By Divine Raptures we aspire , And are inflam'd with noble fire .

The office of the Imagination to the Will , is to quicken , allure , and sharpen its desire towards some convenient object : for it often commeth to passe , that some plausible Fancie doth more prevaile with tender Wills , than a severe and sullen Argument , and hath more powerfull insi●…uations to perswade , than the peremptorinesse of Reason hath to command . And the reason ●…ereof is , because libertie being naturall unto mans Will , that course must needs most of all gaine upon it , which doth offer least force unto its libertie : Which is done rather by an Argument of delight , than of constraint ; and best of all , when a rationall and convincing Argument is so sweetned and tempered , to the delight of the hearer , that he shall be content to entertaine Truth , for the very beautie and attire of it ; so that you shall not know , whether it were the weight of the Reason that over-rul'd , or the elegancie that enticed him . A man can be well pleased , to looke with delight on the picture of his enemie , when it is drawne with a skilfull and curious hand . And therefore , in that great worke of mens conversion unto God , he is said to allure them , and to speake comfortably unto them , to beseech , Hosea ●… . 14. a Cor. 5. 17. ●…ant . 5. 10 , 16. Hag. 2. 7. Rom. 11. 1●… . Ephes. 38. 1 Tim. 1. 15. and to perswade them ; to set forth Chris●… to the Soule , as altogether lovely , as the fairest 〈◊〉 ten thousand , as the desire of the Nations , as th●… Riches of the World , that men might be inflame●… to love the beautie of Holinesse . That whic●… must perswade the Will , must not onely have 〈◊〉 truth , but a worthinesse in it : in which respect , the Principles of Knowledge are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy or honourable speeches : and the Gospe●… is not onely called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a true saying ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a worthy saying ; and in that respect ▪ fitted for acceptation . It is true of the Will , which Seneca hath observed of Princes ; Ap●… Reges etiam quae prosunt ita tamen ●…t delectent su●…denda sunt : That unto them even things profitable must be represented with the face rathe●… of delight than of necessitie ; even as Physicians , when they minister a very wholesome Potion :

— Prius or as pocula circum L●…t . lib. 4. Plut. de edu●… cal . liberorum . Contingunt d●…lci mellis flavoque liquore : That they their Patients may both please & cure , With mixed-sweets their pallats they allure .

And hence is that observation , that the first reformers and drawers of men into Civill societie ▪ and the practise of Vertue , wrought upon the Will by the ministrie rather of the Fancie , than of rigid Reason ; not driving them thereunto by punctuall Arguments , but alluring them by the sweetnesse of Eloquence ; not pressing the necessi●…ie of Moralitie , by naked inserences , but rather secretly instilling it into the Will , that it might at last finde it selfe reformed , and yet hardly perceive how it came to be so . And this was done by those Musicall , Poeticall , and Mythologicall perswasions ; whereby men in their discourses , did as it were paint Vertues and Vices ; giving unto spirituall things Bodies and Beauties , such as might best affect the Imagination : Yea , God himselfe hath beene pleased to honour this way of setting out higher Notions , in that wee finde some roome in the holy Scriptures for Mythologies ; as that of the Vine , the Fig-tree , and the Bramble , for Riddles , for Parables , Similitudes , and Poeticall Numbers and Iudg. 18. 14. 12. Hos. 12. 10. Raptures , whereby heavenly Doctrines are shadowed forth , and doe condiscend unto humane frailties . And another reason hereof is , because the desires of men are fixed as well on pleasant as on profitable objects ; so that those inducements must needs have most Authoritie , which have that happie mixture of 〈◊〉 & dulce together ; not onely pressing necessitie upon the Vnderstanding , but pointing as it were and deciphering delight to the Fancie . And this reason Scaliger S●… . sub●…il . 307. 11. gives in his Inquirie , how false Things , such as Plato his Elizium , Homers Fictions , Orph●…us his Musick , should delight wise men : Propterea quod exuperant vulgares limites veritatis , saith hee ; because they are not exacted to the rigor and strictnesse of Reason , nor grounded on the severitie of Truth , but are ( as I may so speake ) the Creation of the Fancie , having a kind of delightfull libertie in them , wherewith they refresh and doe is it were open and unbind the Thoughts , which otherwise , by a continuall pressure in exacter and more massie reasonings , would easily tyre and despaire .

Concerning the Latitude of this Facultie , it hath there in a double prerogative above others ▪ one , in the multiplicitie of Operations ; another , in the framing of Objects . To the former of these , I reduce the Thoughts ; which , by reason of their quicknesse and volubilitie , and withall , their continuall interchanges and successions , are the most numberlesse operations of the Soule of man : where , by Thoughts , I understand those springings and glances of the heart , grounded on the sudden representation of sundry different objects ; for when the Mind begins once to be fixt , and standing , I call that rather Meditation than Thought . This multiplicitie of Thoughts is grounded first upon the abundance of their Objects ; and next , upon the quicknesse and activitie of Apprehension ; that is the matter , this the forme of those Thoughts which I now speake of . The abundance of Objects is seene in this , that it includes all the varieties of species belonging to other faculties ; as that knowledge which the Schooles call Philosophia prima , doth within its owne limits draw in , in some sort , all the severall Objects of particular Sciences . There are Thoughts belonging unto the Will , flying and pursuing Thoughts , Wishings , and Loathings ; and there are Thoughts belonging to the Vnderstanding , assenting and dissenting Thoughts , Beleefe and dis-opinion : There are Thoughts likewise proceeding from Anger , firie and revengefull Thoughts ; from Envie , knowing and repining Thoughts ; from Ioy , sweet and refreshing Thoughts ; from Conscience , comforting and affrightfull Thoughts ; and so in all other faculties . And for the quicknesse of Working , the motions of the Thoughts shew it , in the concu●…rence of these two things , suddennesse of journey , and vastnesse of way ; while like Lightning they are able to reach from one end of Heaven unto another , and in one light and imperceptible excursion , leave almost no part of the Vniverse untravelled . Now , of these two grounds of multiplicitie in Thoughts , the former , namely , the abundance of Objects , is ab extrinsec●… , and dispersed over things , ( though they are not otherwise the Objects of Thought , than as the Mind reflecteth on the Phan●…asmata or images of them in this facultie ) but the latter , which is the quicknesse of Apprehension , though it may seeme to be the most peculiar worke of Reason , yet the Imagination hath indeed the greatest interest in it : For , though the Act of Apprehending be the proper worke of the Vnderstanding , yet the forme and qualitie of that Act ( which properly makes it a Thought in Vid. A. Gell. lib. 9. c. 1. Aug. de Civ . Dei , lib. 9. c. 4. that strict sense , wherein here I take it ) namely , the lightnesse , volubilitie , and suddennesse thereof , proceeds from the immediate restlesnesse of the Imagination ; as is plaine , by the continuall varietie of Dreames and other Fancies , wherein the Facultie is the principall worker . The next thing , is the Latitude of Imagination , in framing of Objects , wherein it hath a propertie of boldnesse beyond other faculties : For Reason , and all other powers , have their fixed and determined limits in Nature ; and therefore they alwayes frame themselves to the truth of things , yeelding assent to nothing but what they finde : But the Imagination is a Facultie boundlesse , and impatient of any imposed limits , save those which it selfe maketh . And hence it is , that in matter of perswasion and insinuation , Poetrie , Mythologie , and Eloquence ( the Arts of rationall Fancie ) have ever ( as was observ'd ) beene more forcible than those which have been rigorously grounded on Nature and Reason ; it being ( as Scaliger observes ) the naturall infinitenesse of mans Soule . Aspernari c●…rtorum sinium praescriptionem , to disdaine any bounds and confines in her operations .

Now , the libertie of the Imagination in this particular , is three-sold ; Creation , as I may so speake , and n●…w making of Objects ; Composition , or new mixing them ; and Translation , or new placing them : unto some of which three , will be reduced all Poeticall Fictions , fabulous Transmutations , high Metaphors , and Rhetoricall Allegories ; things of excellent use , and ornament in speech .

Now , for the Corruptions and Diseases of this Facultie , I conceive the principall to be Aug. Epist. 72. ad N●…brid . these three , Error , Levitie , and dull fixednesse : The Error of the Imagination may be taken both actively , and passively ; the Error which it produceth , and the Error which it suffereth : That the Fancie is fruitfull in producing Error , is as manifest , as it is difficult to shew the manner how it doth it . Hence , those strange and yet strong delusions , whereby the Mind of melancholy men ( in whom this Facultie hath the most deepe and piercing operation ) have beene peremptorily possessed : Hence , those vanishing and sh●…dowie Assurances , Hopes , Feares , Ioyes , Visions , which the Dreames of men ( the immediate issues of this Facultie ) doe produce : Hence those gastly Apparitions , dreadfull Sounds , blacke Thoughts , Tremblings , and Horrors , which the strong working of Imagination doth present unto , or produce in men ; disquieted either with the uglinesse of their Sinnes , or heavinesse of their Natures , making them to feare , where no feare is : which , whether it be done by affecting onely the Fancie , or by the impression of such formes and shapes upon the Spirits , which goe unto the outward senses , as may thereby affect them with the same Images ( not by reception from without , but by impression and transfusion from within ) it is manifest , not onely by various relations , but by continuall experience , what strong and strange effects those distempers have produced .

Neither are wee to conceive this impossible when we see as admirable effects in another kind A●…l ●… rob . Sect. 10. ●… . 12 , 〈◊〉 . ●…b . 7. c. 1●… . wrought by the same facultie , and , as is probable , by the same meanes ; I meane , the impression o●… likelinesse of an Infant in the Wombe , unto the Parents , or some other , who shall worke a stronger conceit in the Fancie : Or if this be not ascribed 〈◊〉 d●… 〈◊〉 . co●…a . unto the working of this power , but rather to a secret reall vertue intrinsecall unto the Seed of the Parents ( as many doe affirme ) yet that other effect of stamping on the Body the Images and Colours of some things , which had made any strong and violent immutation on the Fancie , must needs be hereunto ascribed , As wee see commeth often to passe , in the longing of Women ; and in her , who having the picture of an Ethioplan in her Chamber , brought forth a black Aug. in Gen. 〈◊〉 93. Child ; and in the course which Iacob tooke , 〈◊〉 putting speckled Rods before the Cattell , when they were to conceive , that the sancie of them might make their Lambes to be ring-straked and speckled .

The Errors which are in the Fancie , are usually Vid. 〈◊〉 , ●…n 〈◊〉 . E●…th . l●…b . 7. c. 5. & w●…tn . de P●… ▪ Q. g. D●…m . l. 2. c. 24 , 25 , 26. & l. 3. ●… . 21. of the same nature with those that are wrought by it : Such was the Error of that man , which would not be perswaded , but that he had on his head a great paire of Hornes , and for that reason would not moove sorth nor uncover his face to any . And the causes of these Errors are Fran. Mi●…nd . ●… . de I●…g . c. 8. Aug. de Civ . De●… , ●… 18. c. 18 de divi●… . Daemon . c. 5 , 6. by Francis Mirandula ascribed first to the varietie of tempers in the Body , with the predominancie of those humours which give complexion thereunto : secondly , to the imposture of the Senses : thirdly , to the government of the Will , ( though that , as is granted , hath least power over this Facultie ) and lastly , to the ministry of evill Angels , who can easily cast into the Fancie strange and false species , with such subtletie , as shall easily gaine them plausible credit and admittance . And of this , we finde an expresse 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 Numb . 12. 6. Ioel ●… . 28. 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 Arist. Pro●… . Sect. 29. 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 Lu●…ian . in ●…uciosive Asin●… . Apul. in Asin●… . ●… lin. lib. 7. c ▪ 2●… . Ola●… . Magnus de Region . 〈◊〉 . l. 18. c ▪ 45 ▪ 46 , 47. 〈◊〉 de ●… 〈◊〉 . l. 3. c. 21. 〈◊〉 〈◊〉 ad littus ●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , credidit ap●…d 〈◊〉 . 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 dist●…mpered Fancie .

His ego saepè Lupum fieri & se condere Sylvis Virg. Eclog. 8. Moerim , saepè animas imis exire sepul●…ris , Atque salas alio vidi traducere messes : Here o●…en I have seene this Moeris worke Himselfe into a Wolfe , and into Woods lurke ; O●… 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 of●…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 vertu●… 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 prop●…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 disconvenienti●… , 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 , ●…ut might ever worke towards that fixed end , which God hath appointed them to moove ●…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 mal●…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 an●… Power of that Law-giver , who is onely able , s●… Reasons best knowne to his owne Wisdome , t●… 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 Man●… Fall , which made ( if wee will beleeve that relation , though I rather suppose it to be fictitious ) the Heathen Philosopher , upon observation o●… that wonderfull Eclipse of the Sunne at the Passion of our Saviour , to crie out , Aut Deus Natur●… 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 2 Cor. 12. 2. 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 Heracl●…tus to the same purpose , that Animae sicca est Plutarch , de o●… , a●…llu , & de Esu ca●…nium , Orat. 1. Ar●… . Problem . §. 30. qu. 1. 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 Aquin. part . 1. qu. ●…9 . art. 12. 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 either delightfull or disquieting Conclusions .

Sensitive Passions , are those motions of prosecution Arist. de Hist. Animal . lib. 1. ca●… . 1. l. 9. p●…r ●…otum Diogen . L●…rt . lib. 7. in Zenon . or flight , which are grounded on the Fancie , Mentorie , and Apprehensions of the common Sense : which we see in brute beasts ; as , in the feare of Hares or Sheepe , the fiercenesse of Wolves , the anger or slatterie of Dogs , and the like : So Homer describeth the joy of Vlysses his Dog , which after his so long absence , remembred him at his returne .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Odyss. s. For wanton joy to see his Master neare , He wav'd his flattering tayle , and toss'd each eare .

Now these motions in brute creatures , if we will beleeve Seneca , are not affections , but certaine characters Ser. de I●… , ●…ib . 1. c. 3. and impressions ad similitudinem passionum ▪ like unto Passions in men ▪ which he calleth Impetus , the risings , forces , and impulsions of Nature , upon the view of such objects as are apt to strike any impressions upon it .

I come therefore to those middle Passions , which I call'd Rationall ; not formally , as if they were in themselves Acts of Reason , or barely immateriall Vid. Aristot. ●…ic . l. 2. ●… . 6. Mag. M●…r . l. 1. ●… . 7. motions of the Soule ; but by way of participation and dependance , by reason of their immediate subordination in man unto the government Eadem , l , 2. c. 2. & Ethic. lib. 6. cap. 3. of the Will and Vnderstanding , and not barely of the Fancie , as in other creatures . And for calling Passion thus govern'd , Reasonable , I have the warrant of Aristotle : who , though the sensitive Appetite in man be of it selfe unreasonable , ( and therefore by him contradivided to the Rationall powers of the Soule ) yet by 〈◊〉 . l. 1. c. 10. reason of that obedience which it oweth to the Dictates of the Vnderstanding , whereunto Nature Aquin. part . 1. q. 81. art. 3. hath ordain'd it to be subject and conformable ( though Corruption have much slackned and unknit that Bond ) hee justly affirmeth it to be in some sort a Reasonable Facultie , not intrinsecally in it selfe , but by way of participation and influence from Reason .

Now Passion thus considered , is divided according to the severall references it hath unto its object ; which is principally , the Good ; and secondarily , the Evill of things ; and either considered after a sundry manner : for they may be taken either barely and alone , or under the consideration of some difficultie and danger accompanying them . And both these againe are to be determin'd with some particular condition of union or distance to the subject ; for all objects offend or delight the Facultie , in vertue of their union thereunto ; and therefore , according as things are united or distant , so doe they occasion Passions of a different nature in the Mind . The object then may be considered simply in its owne nature , as it precisely abstracteth from all other circumstances , including onely the naturall conveniencie or disconveniencie which it beareth to the Facultie : and so the Passions are , in respect of Good , Love ; in respect of Evill , Hatred ▪ which are the two radicall , fundamentall , and most transcendent Passions of all the rest ; and therefore well called Pondera and Impetus animi , the weight and force , and ( as I may so speake ) the first springings and out goings of the Soule . Secondly , the object may be considered , as absent from the subject , in regard of reall union ( though never without that which the Schooles call vnio objectiva , union of Apprehension in the Vnderstanding ) without which there can be no Passion : and the object thus considered , worketh , if it be Good , Desire ; if Evill , ●…light , and Abomination . Thirdly , it may be considered as present , by a reall contract or union with the Facultie ; and so it worketh , if Good , Delight , and Pleasure ; if Evill , Griefe and Sorrow . Againe , as the object beareth with it the circumstances of difficultie and danger , it may be considered , either as exceeding the naturall strength of the power ; which implyeth , in respect of Good , an Impossibilitie to be attained , and so it worketh Despaire ; and in respect of Evill , an Improbabilitie of being avoided , and so it worketh Feare : or secondly , as not exceeding the strength of the power , or at least , those aides which it calleth in ; in which regard , Good is presented as Attainable , and so it worketh Hope ; and Evill is presented , either as Avoidable , if it be future , and it worketh Boldnesse to breake through it ; or as Requitable , if it be past , and so it worketh Anger , to revenge it . Thus have wee the nature and distribution of those severall Passions which wee are to enquire after ; of all which , or at least , those which are most naturall , and least coincident with one another , I shall in the proceeding of my Discourse , observe some things , wherein they conduce to the honour and prejudice of Mans Nature : But first , I shall speake something of the generalitie of Passions ; and what dignities are therein most notable , and the most notable defects .

CHAP. VI. Of Humane Passions in generall : their use , Naturall , Morall , Civill : their subordination unto , or rebellion against right Reason .

NOW Passions may be the subject of a three-fold discourse ; Naturall , Morall , and Civill . In their Naturall consideration , we should observe in them , their essentiall Properties , their Ebbes and Flowes , their Springings and Decayes , the manner of their severall Impressions , the Physicall Effects which are wrought by them , and the like .

In their Morall consideration , we might likewise search , how the indifferencie of them is altered into Good or Evill , by vertue of the Dominion of right Reason , or of the violence of their owne motions ; what their Ministry is in Vertuous , and what their Power and Independance in Irregular actions ; how they are raysed , suppressed , slackned , and govern'd , according to the particular nature of those things , which require their motion .

In their Civill respects , we should also observe how they may be severally wrought upon and impressed ; and how , and on what occasions , it is fit to gather and fortifie , or to slack and remit them ; how to discover , or suppresse , or nourish , o●… alter , or mix them , as may be most advantagious ; what use may be made of each mans particular Age , Nature , P●…opension ; how to advance and promote our just ends , upon the observation of the Character and dispositions of these , whom we are to deale withall .

And this Civill use of Passion , is copiously handled in a learned and excellent discourse of Aristotle , in the second Booke of his Rhetoricks ; unto which profession , in this respect , it properly belongeth : because in matter of Action , and of I●…dicature , Affection in some sort is an Auditor , or Iudge , as he speakes . But it seemeth strange , that a man of so vast sufficiencie and judgement ; and who had , as we may well conjecture , an Ambition to knit every Science into an entire Body , which in other mens Labours lay broken and scattered ; should yet in his Bookes De Animâ over-passe the discoverie of their Nature , Essence , Operatio●… a●…d Properties ; and in his Bookes of Morall Philosophie , should not remember to acquaint us with the Indifferencie , Irregularitie , Subordination ▪ Rebellion , Conspiracie , Discords , Causes , Effects ; consequences of each particular of them , being circumstances of obvious and dayly use in our Life , and of necessarie and singular benefit , to give light unto the government of right Reason .

Touching Passions in order unto Civill or Iudiciarie affaires , I shal not make any observation ; either of the other , I shall in part touch upon , though not distinctly and asunder , but in a briefe and confused collection of some few particulars .

The Order which I shall observe , in setting downe the Honour and Corruption of them in Generall ( which Method shall in part be kept in their Particulars ) shall be this ; first , according to the Antecedents of their Motion and Acts ; secondly , according to the Acts themselves ; and thirdly , according to the Consequents of them .

First , touching the Antecedents to the Act of Passion , they are either the Outward Motives thereunto , as namely , the Objects , unto which it is carryed ; and the Causes , whereby it is produced : or the Inward Root and Principles of the Act , whereby it is wrought and governed .

For the two former , Passion is then sayd commendable , when it is direct and naturall . And the Corruption is , when it is carryed to an undue Object , or proceedeth from an indirect Cause : but these are more observable in the particulars , and therefore thither I referre their distinct handling .

For the third , the Dignitie of Passion chiefely consists in a Consonancie and Obedience to the Prescription of Reason : for there is in mans Faculties a naturall subordination , whereby the actions of the inferior receive their motion and direction from the influence of the higher . Now Appetite was in Beasts onely made to be governed by a sensitive Knowledge : But in Man , Sense ought not t●… have any commanding or moving Power , but onely Instrumentall , Ministeriall , and Conveying , in respect of the Object . The Action of Sense , was no●… from the first Institution , ordain'd to touch the Affection , but to present it selfe primarily to the Vnderstanding ; upon whose determination and conduct , the Passions were to depend , to submit all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Theador . ser. ●… . denatur . Hom. their inclinations thereunto , and to be its Ministers , in the execution of all such Duties , as it should deeme any way expedient for the benefit of Mans Nature : so that herein consists a great part of Mans infelicitie , by the Fall ; that albeit his Vnderstanding it selfe be blinded , and therefore not able to reach forth any perfect Good to the inferiour parts ; yet that small portion of Light , which it yet retaineth for the government of our Actions , is become uneffectuall , as being able onely to convince , but not to reforme .

The Corruption then of Passion in this respect , is the independance thereof upon its true Principle : when it stayeth not to looke for , but anticipates and prevents the Discourses of Reason ; relying onely on the judgement of Sense , wherewith it retaines an undue correspondence . So that herein is mainly verified that complaint of the Prophet ; ●…sal . 49. ●… ▪ Man , being in Honour , hath no understanding , and is become as the * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Clem. Alex. Stro●… . l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 ▪ & Ta●… ▪ orat . ad Grat. Libic . l. 1. c. ●…3 . Beasts that perish . For , as in the Body , ( to use the similitude of Aristotle ) if any parts thereof be out of joint , it cannot yeeld obedience unto the government of the Motive Facultie ; but when it would carry it one way , it falls another : So it is in the Mind of Man , when that Naturall continuitie and Vnion of Faculties , whereby one was made in operation dependant on another , Vid. Plutarch . lib. devir●…ute Morali . is once dissolved ; when Affections are dis-joynted from Reason , and cast off the reines whereby they should be guided , there cannot be that sweet harmonie in the motion thereof , which is required to the weale of Mans Nature .

It is prodigious to see an Instrument ( such as all Appetite should be ) to be the first and selfe-mover in its owne actions ; whence cannot in the Mind of Man but follow great danger : it being all one , as if a Waggoner should commit himselfe to the wild and unswayed fancie of his Horses ; or , as if a blind man , who hath not the power of directing his owne feet , should be permitted to run headlong , without wit or moderation , having no Guide to direct him . For as Fire ( though it be of all other creatures , one of the most comfortable and usefull , while it abides in the place ordained for it ; ) yet , when it once exceeds those limits , and gets to the house-top , it is most mercilesse and over-running : So Passion ( though of excellent service in Man , for the heating and enlivening of Vertue , for adding spirit and edge to all good undertakings , and blessing them with an happier issue , than they could alone have attained unto ) yet if once they flye out beyond their bounds , and become subject onely to their owne Lawes , and encroach upon Reasons right , there is nothing more tumultuous and tyrannicall . As Bias said of the Tongue , that it was the best and the Plutarch . de Audit . worst part of the Sacrifice , so may we of the Affections ; Nec meliores unquam Servos nec Dominos sent it Natura ●…eteriores ; They are the best Servants , but the worst Masters , which our Nature can have . Like the Winds , which being moderate , carry the Ship ; but drowne it , being tempestuous . And it is true as well in Mans little Common-wealth , as in greater States , That there are no more pestilent and pernicious disturbers of the Publique Good , than those who are best qualified for service and imployment ; if once they grow turbulent and mutinous , neglecting the common end , for their owne private respects , and desirous to rayse themselves upon publique Ruines . And indeed it is universally true , Things most usefull and excellent in their Regularitie , are most dangerous in their Abuse .

CHAP. VII . Of the Exercise of Passion : of Stoicall Apathie : of Permanencie , Defect , Excesse , with the Cure thereof .

THe next consideration of Passions , was according to the Exercise of their Act : which we may consider , either according to the generall Substance , or according to some particular Accidents , in the manner of its being . For the first , it is altogether Good , as being nothing else but naturall motion , ordained for the perfection or conservation of the Creature . For , notwithstanding naturall Motion may haply argue some kind of imperfection in the state of the thing moving ; as supposing it some way deprived of that , wherein it should rest it selfe ( which makes Aristotle conclude , that the noblest Act of the Vnderstanding , Knowledge and cleare Vision , is rather the * * Intellectio qui●…s intellectu●… . Arist. Phy●…it . l. 7. c. 4. ●…bic . l. 10. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ &c. Rest , than the Motion of that Facultie ) yet I say , it alwayes implyeth more naturall Perfection in those things whereunto it belongeth : for as Fire , the perfectest of Elements ; and Heaven , the perfectest of Bodies ; Clem. Alex. Stro●… . lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Problem . §. 30. qu. 14. so the Soule of Man , the perfectest of formes , hath the most vehement motion .

And in this consideration ( so it be alwayes Motion Naturall , governed and dependant on right Reason ) I find not any Corruption , though I find an Error and abuse ; that I meane , which maketh Passion in generall to be Aegritudo Animi , a Sicknesse Ani●… commo●…lo aversa ●… recta Ratione , & contra Naturam , Cit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . ap●…d Lacr●…ium . and Perturbation , and would therefore reduce the Mind to a senselesse Apathie , condemning all Life of Passion , as Waves , which serve onely to tosse and trouble Reason . An Opinion , which , while it goeth about to give unto Man an absolute government over himselfe , leaveth scarce any thing in him , which he may command and governe .

For , although there be in the Will over the Body an Imperium ; yet in rigour , this is not so much to be tearmed Command , as Imployment ; the Body being rather the Instrument , than the Servant of the Soule , and the power which the Will hath over it , is not so much the command of a Master over his Workmen , as of the Workman over his Tooles : The chiefe subjects to the Will , are the Affections , in the right governing whereof , is manifested its greatest power .

The strength of every thing , is exercised by Opposition : We see not the violence of a River , till it meet with a Bridge ; and the force of the Wind sheweth it selfe most , when it is most resisted : So the power of the Will is most seene , in repairing the breaches , and setling the mutinies , wherewith untamed Affections disquiet the peace of mans nature ; since excesse and disorder in things otherwise of so great use , requireth amendment , not extirpation ; and we make straight a crooked thing , we doe not breake it . And therefore , as he in Tacitus spake well to Otho , when he was about Hist. lib. 2. to kill himselfe , Majore animo t●…lerari adversaquam relinqui ; That it was more valour to beare , than put off afflictions with courage : so there is more honour , in the having Affections subdued , than in having none at all ; the businesse of a wise man , is not to be without them , but to be above them . And therefore our * * Heb. 2. 17. Heb. 4. 15. 5. 2. Mark . 10. 21. Luk. 10. 21. Io●… . 11. 35. Luk. 22. 15. Mark . 3. 5. Mat. 26 , 37 , 38. Saviour himselfe sometimes loved , sometimes rejoyced , sometimes wept , sometimes desired , sometimes mourned and grieved ; but these were not Passions that violently and immoderately troubled him ; but he , as he saw fit , did with them trouble himselfe . His Reason excited , directed , moderated , repressed them , according to the rule of perfect , cleare , and undisturbed judgement . In which respect , the Passions of Christ are by Divines Hieron . in Math. 26. Magist. Sent. lib. 3. dist. 15. Aquin. part . 3. q. 15. art. 4. called rather Propassions , that is to say , Beginnings of Passions , than Passions themselves ; in as much as they never proceeded beyond their due measure , nor transported the Mind to undecencie or excesse ; but had both their rising and originall from Reason , and also their measure , bounds , continuance limited by Reason . The Passions of sinfull men are many times like the tossings of the Sea , which bringeth up mire and durt ; but the Isa. 57. 20. Passions of Christ were like the shaking of pure Water in a cleane Vessell , which though it be thereby troubled , yet is it not fouled at all .

The Stoicks themselves confessed , that wise men might be affected with a a Lactant. l. 6. c. 14. Aug. de Clv. Dei , l. 9. c. 4. l. 14. c. 9 : Aul. Gell. l. 19. c. 1. Cic. Tusc. qu. lib. 4. Sen. ●…p . 85. & de Ira. l. 2. c : 3. sudden perturbations of Feare or Sorrow , but did not like weak men yeeld unto them , nor sinke under them ; but were still unshaken in their resolutions and judgements , like Aeneas in Virgil :

Mens immotaman●…t , lacryma volvuntur inanes . He wept indeed , but in his stable mind You could no shakings or distempers find .

b b Aquin. 12. q. 24. art. 2 , 3. Cic. de sin . l. 4. And therefore indeed , this Controversie betweene the Peripateticks and Stoicks , was rather a strife of Words , than a difference of Iudgements , because they did not agree in the Subject of the Question ; the one , making Passions to be Naturall ; the other , c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. lib. 2. & vid. in P●…g . lib. 2. cap. 13. Vid. Sen. ●…p . 57 , 85. & 116. Diog. Laert. in Zenon . l. 7. Praeternaturall , and disorderly motions . For the Peripateticks confessed , That wise men ought to be fix'd & immovable in their vertuous resolutions , and not to be at all by hopes or feares a a Carist . Ethic. lib. ●… . cap. 1. deterred or diverted from them : but as a Dye , to be b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ethic. l. 1. c. 10. & Cl●… . Alex. Strom. lib. 6. foure-square ; and which way ever they be cast , to fall upon a sure & firme bottome . Which is the same with that severe and unmovable constancie of Mind in Vertue , in defence whereof the Stoicks banished Affections from wise men : not intending thereby to make men like c c Plutarch . contr. Stolc●…t . Caeneus in the Poet , such as could not be violated with any sorce , ( for they acknowledge subjection to the first motions of Passion ) but onely to shew , that they wisdome of Vertue should so compose & consolidate the Mind , and settle it in such stabilitie , that it should not all be bended from the Right , by any sensitive perturbations or impulsions . As they then who pull down houses adjoyning unto Temples , Plutarch . lib. d●… vi●…loso p●…dort . doe yet suffer that part of them to stand still , which are continued to the Temple : so in the demolishing of inordinate Passions , we must take heed , that we offer not violence to so much of them , as is contiguous unto Right Reason ; whereunto so long as they are conformable , they are the most vigorous instruments , both for the expression , and improvement , and derivation of Vertue on others , of any in Mans Nature .

Now concerning the Accidents or manner of these Acts which are from Passion , it may be considered either in regard of the Quantitie & Extension , or of the Qualitie & Intention of the Act. And both these may be considered two manner of wayes : for the Quantitie of Passions , we may consider that , as the Quantitie of Bodies , which is either Continued or Severed ; by Quantitie Continued , I understand the manner of a Passions permanencie and durance ▪ by Severed , I meane the manner of its multiplicitie and reiteration ; from both which , it hath the denomination of good or bad , as the object whereunto it is carryed , hath a greater or lesse relation to the Facultie . For some objects are simply , and without any limitation , convenient or noxious ; and towards these , may be allowed both a more durable and a more multiplyed Passion : others are good or evill only , with some circumstances of Time , Place , Person , Occasion , or the like ; which therfore require both fewer and lesse habituall motions . The same maybe said of the Qualitie of them ; wherein they are sometimes too remisse , sometimes againe too excessive and exorbitant , according to varietie of conditions .

Concerning all these , I shall observe this one generall Rule ; the permanencie or vanishing , the multiplicitie or rarenesse , the excesse or defect of any Passion , is to be grounded on and regulated by the nature only of its object , as it beares reference to such or such a person ; but never by the private humour , prejudice , complexion , habit , custome , or other like qualifications of the Mind it selfe . To see a man of a soft and gentle nature over-passe some small indignitie , without notice or feeling ; or to see a man of an hot and eager temper transported with an extreamer and more during Passion , upon the sense of some greater injurie , more notably touching him in his honestie or good Name ; is not in either of these , any great matter of commendation : because , though the nature of the object did in both warrant the qualitie of the Passion ; yet in those persons they both proceeded out of humour and complexion , and not out of serious consideration of the injuries themselves , by which onely the Passion is to be regulated .

Of these two extreames , the defect is not so commonly seene , as that which is in the excesse : And therefore we wil here a little observe , what course may be taken for the allaying of this vehemencie of our Affections , whereby they disturbe the quiet , and darken the serenitie of mans Mind . And this is done , either by opposing contrary Passions to contrary ; ●…ble . l. 2. c. 9. lib. 10. c. 1. which is Aristotles rule , who adviseth , in the bringing of Passions from an extreame to a mediocritie , to incline & bend them towards the other extreame , as Husbandmen use to doe those Trees which are crooked ; or as dim and weak eyes doe see the light best , when it is broken in a shadow : or else it is done , by scattering and distracting of them ; and that not onely by the power of Reason , but sometimes also by a cautelous admixture of Passions amongst themselves , thereby interrupting their free current : For , as usually the Affections of the Mind are bred one of another , ( as the Powder in the Pan of a Gun will quickly set on fire that in the Barrell ) as Greefe by Anger , ( Circumspexit 〈◊〉 cum 〈◊〉 â condolescens , Mar●… . 3 3. He looked on them with Anger , being grieved ) and Feare by Love ;

Res est , solliciti , plena Timori●… , Amor : The things to which our heart Love beares , Are objects of our carefull Feares .

and Desire by Feare ; as in him of whom Tacitus Hist. lib. 1. speakes , ●…ingebat & m●…m , quò magis concupisceret ▪ That to justifie his Desires , he pretended his Feares : So likewise are some Passions stopt , or at least bridled & moderated by others ; Amor soràs mittit timorem , 〈◊〉 . 4. 18. Perfect Love casteth out Feare . It ●…aring in this , as Plutarch hath noted in the hunting of Beasts , that Plut. ●…rat . 1. de 〈◊〉 . Alexandri . they are then easiest taken , when they who hunt them , put on the skins of Beasts . As we see , the light and heat of the Sun shining upon fire , is apt to discourage it , & to put it out . And this was that which made Saul , when he was possessed with those strong sits of Melancholy , working in him Furie , Griefe , and Horror , to have recourse unto such a Remedie , as is most forcible for the producing of other Passions of a lighter nature ; and so by consequence , for expelling those . Thus , as we see in the Body Militarie , ( as Tacitus hath observed ) Vnus tumultus est alterius remedium , ●…st . lib. ●… . That one tumult is the cure of another ; and in the Body Naturall , some Diseases are expelled by others : so likewise in the Mind , Passions , as they mutually generate , so they mutually weaken each other . It often falleth out , that the voluntarie admission of one losse , is the prevention of a greater : as when a Merchant casteth out his ware , to prevent a shipwrack ; and in a publike Fire , men pull down some houses untoucht , to prevent the spreading of the flame : Thus is it in the Passions of the Mind ; when any of them are excessive , the way to remit them , is by admitting of some further perturbation from others , and so distracting the forces of the former : Whether the Passions we admit , be contrarie ; as when a dead Palsie is cured with a burning Feaver , and Souldiers suppresse the feare of Death , by the shame of Basenesse ;

— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iliad . ●… . 121. O fearefull Grecians , in your minds recount , To what great shame this basenesse will amount :

and the hatred of their Generall , by the love of their Countrey ; as Vlysses perswaded Achilles :

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iliad . ●… . 300. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though Agamemnon and his gifts you hate , Yet looke with pittie on the dolefull state Of all the other Grecians in the Campe , Who on your Name will divine honour stampe , When you this glory shall to them afford , To save them from the rage of Hectors Sword .

Or whether they be Passions of a different , but not of a repugnant nature ; and then the effect is wrought , by revoking some of the spirits , which were otherwise all imployed in the service of one Passion , to attend on them ; and by that meanes also , by diverting the intention of the Mind from one deep Channell into many crosse and broken Streames ; as men are wont to a a C●… cal●…ribus o●…erando deprimimus , & sanguinis 〈◊〉 〈◊〉 v●… 〈◊〉 , Tertull. stop one flux of bloud , by making of another ; and b b Cl●… . Alex. Padag . l. 2. c. 8. to use frictions to the feet , to call away and divert the humours which paine the head .

Which dissipation and scattering of Passion , as it is wrought principally by this mutuall confounding of them amongst themselves , so in some particular cases likewise , two other wayes ; namely , by communion in diverse subjects , and extension on diverse objects . For the first , we see in matter of Griefe , the Mind doth receive ( as it were ) some lightnesse and comfort , when it finds it selfe generative unto others , and produces sympathie in them : For hereby it is ( as it were ) disburthened , and cannot but find that easier , to the sustaining whereof , it hath the assistance of anothers shoulders . And therefore they were good ( though common ) observations :

Cur●… leves loqu●…ntur , ingentes stupent : And , Ille dolet vere , qui sine teste dolet . Our tongues can lighter Cares repeat , When silence swallowes up the great : He grieves indeed , who on his friend Vntestified teares doth spend .

That Griefe commonly is the most heavie , which hath fewest vents , by which to diffuse it selfe : which , I take it , will be one occasion of the heavinesse of infernall torment ; because there , Griefe shall not be any whit transient , to work commiseration in any spectator , but altogether immanent and reflexive upon it selfe .

Thus likewise we see ( to instance in that other particular branch , of diffusing the Passions upon diverse objects ) how the multitude of these , if they be Hererogeneall and unsubordinate , doth oftentimes remit a Passion : for example , in Love ; I take it , that that man who hath a more generall Love , hath a lesse vehement Love ; and the spreading of Affection , is the weakening of it , ( I mean still in things not absolute subordinate ; for , a man may love a Wife more with Children , than without them , because they are the Seales and Pledges of that Love ) as a River , when it is cut into many lesser streames , runs weaker & shallower . And this , I conceive , is the reason , why Salomon , when he commendeth a strong Love , giveth it but a single object ▪ There is a friend neerer than a Brother ; one , in whom the rayes of this affection , like the Sun-beames in a glasse , being more united , might withall be the more servent . I remember not , that I ever read of wonderfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P●… . d●… A●…ic . multitud . An●…charsis apud Latr●… . l 1. Love amongst men , which went beyond Couples ; which also Aristotle and Plutarch have observed . And therefore we see , in that state there is or should be greater affection , wherein is the least communitie : Conjugall Love , as it is most single , so it is usually the strongest ; and in the Issues and Blessings thereof , there is scarce any more powerfull Epithite to win Love , than Vnigenitus , an onely Sonne .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illad . 1. 479. Plutarch . de multie . A●…ic . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He lov'd me as one loves the onely Sonne Of 's old age , borne to great Possession .

Insomuch , that even in God himselfe ( to whom these Passions are but by an Anthropopathy attributed ) that more generall Love of his Providence and Preservation , ( which is common to all his Creatures ) is ( if I may so speake ) of a lower degree , ( though not in respect of any intention or remission in his Will , but onely the effects thereof towards the things themselves ) than that more speciall Love of Adoption , which he extendeth only to those , whom he vouchsafeth to make One in him , who was Vnigenitus and Dilectus from everlasting .

I doe not then ( by the way ) condemne all strong and united Passions ; but only I observe how those , which hereby grow exorbitant , & work prejudice to the Soule , may by a seasonable distracting of them , be reduced unto a wholsome temper : for as it is noted , that amongst men , those who have bodies most obnoxious to dayly maladies , are commonly more secure from any mortall danger , than those who though free from any generall distempers , doe yet find the surprize of one more violent ; so is it with mens Passions : Those who have a nature readie , upon sundry occasions to break forth into them , doe commonly finde them lesse virulent and morose , than those who have not their Passions so voluble , and readie to spread themselves on divers objects , but exercising their intentions more earnestly upon one .

CHAP. VIII . Of the effects of Passions , how they sharpen Vertue : Of vitious Concupiscence ; of their blinding , diverting , distracting , and precipitating of Reason , and of their distempering the Body .

THe last consideration of Passions , was according to the Consequents of their Act , which are the ends and effects thereof , both which I include in one ; because the naturall end of all operative qualities , is the effects which they are appointed by their owne , or a superiour Vertue to produce . Now , though in the particulars there be severall perfections confer'd both on the operations o●… the Will , and of the Vnderstanding , from Passions ; yet I cannot thinke on any other generall effect which belongeth equally unto them all , but that onely which Tully hath observed out of Acad. quest. lib. ●… . 〈◊〉 . q●… . li. 4. the Peripateticks of Anger , that they are the sharpners ( and to keepe his phrase ) the Whetstone●… of Vertue , which make it more operative and fruitfull : for Passion stirring up the Spirits , and quickening the Fancie , hath thereby a direct influence Plutarch . lib. de vir . mo●… . upon the Habits and Manners of the Mind ; which being in this estate constrained to fetch all her Motions from Imagination , produceth them with the same clearenesse and vigour as they are there represented . And therefore Aristotle speaking of these two Elements and Ethic: lib. 2. cap. 3. Principles of all Passion , Pleasure and Griese , ( one of which , all others whatsoever partake of ) makes them the Rules of all our Actions , by which they are all governed , and according to the measure whereof , they retaine their severall portions of Goodnesse . Thus Anger , Zeale Shame , Griese , Love , are in their severall order●… the Whetstones , whereon true Fortitude sharpneth its Sword : for men are never more neglect ▪ full and prodigall of their bloud , than when they are throughly pierced with a sense of injuries , or grieved with a losse of their owne , or their Countreyes honour : So the Poet sayth of Mezentius , when Aenea●… had slaine Lausus his sonne ;

— Aestuat ingens Aeneid . l●…b . 10. Imo in corde pudor mix●…oque insania luctu , Et furiis agitatus Amor , & conscia virtus . A noble shame boyl'd in his lowest brest , Rage mixt with griefe suffer'd him not to rest ; Love and a conscious Valour s●…t him on , And kindled furious Resolution .

So , Love and Compassion are the inciters of Bountie ; Hope , the stay and anchor of Patience ; keeping the Mind , amidst perils and casualties , from floating and sinking ; Feare , the sharpener of Industrie ; and Caution an antidote in all our actions , against Violence , Rashnesse , and Indiscretion : as Latinus said unto Turnus , when in rage he hastned to a combat with Aeneas ;

— quantum ipse feroc●… Aeneid . lib. 12. Virtute exuper as , tanto me impensius ●…quum est Consulere , atque omnes me●…uentem expendere casus . The more undaunted Courage doth you move , 'T is fit my serious Feares shew the more Love ; In mature counsels , and in weighing all The various dangers and events may fall .

Those imputations therefore which Tully and Seneca , and other Stoicall Philosophers make against Passions , are but light and emptie , when they call them diseases and perturbations of the Mind ; which requireth in all its actions both health and serenitie , a strong and a cleare judgement ; both which properties , they say , are impaired by the distempers of Passion : For it is absurd to thinke , that all manner of rest is either healthfull or cleare ; or on the other side , all motion diseased and troublesome : for what water more sweet than that of a Spring , or what more thick or lothsome , than that which standeth in a puddle , corrupting it selfe . As in the Wind o●… Seas , ( to which two , Passions are commonly compar'd ) a middle temper betweene a quiet Calme and a violent Tempest , is most serviceable for the passage betweene Countreyes ; so the agitations of Passion , as long as they serve onely to drive forward , but not to drowne Vertue ; as long as they keepe their dependance on Reason , and run onely in that Channell wherewith they are thereby bounded , are of excellent service , in all the travaile of mans life , and such as without which , the growth , successe , and dispatch of Vertue would be much impaired .

For the corrupt effects of Passion in generall , they are many more , because there may be a multiplicitie as well of Evill as of Error , when there is but a unitie of Goodnesse or of Truth . And those effects may be either in respect to themselves , one amongst another , or in reference to the Vnderstanding , Will , or Body . The effects of them amongst themselves , is in their mutuall generating and nourishing of each other ; as Feare is wrought by Love , and Anger by Griefe , Dol●… excitat iras ; as a Lyon when wounded , is most raging .

— fixumque latronis Aeneid . lib. 12. Impavidus frangit telum , & fremit ore cruento . With bloudie mouth , and an undaunted heart , Breaks & teares from his wound the fastned dart .

Which effect of Passions , I have before toucht upon ; neither is it alwayes a corrupt effect , but onely then , when there is in the Passion generative some distemper . In which respect of the Vnderstanding and Will , ( both which I comprise under one Name of Reason ) I conceive the corruption to be principally these foure ; Imposture , or seduction ; Alienation , or withdrawing ; Distraction , or consounding ; and Precipitancie , or a headlong transporting of Reason .

Now concerning these , we are first to remember , that there is in every man a native and originall strugling betweene Apperite and Reason ; which yet proceedeth from Corruption , and the Fall of Man , not from Nature entire , as the Papists contend ; who affirme , That the strife and reluctancie betweene Sense and Vnderstanding , ariseth from Physicall and created constitution ; and that therefore , that sweet harmonie which was betweene all the Faculties of Man , Animall and Rationall , in his Creation , proceeded from the government of a super-naturall Grace added thereunto : because it being naturall for Sense to desire sensible , and Spirit spirituall good things , and things sensitive and spirituall being amongst themselves opposite ; those desites which are carryed unto them , must needs be opposite likewise .

An Argument as weake , as the Opinion which it defends , is dangerous and prejudiciall to the honour of Mans Creation ; as tending to prove , that the first risings and rebellions of Appetite against Reason , and all inordinate desires of inferior Faculties , till they taint the Will , are not formally sinnes , as having been naturall to Adam himselfe in Innocencie , though by infused and supernaturall Grace bridled and suspended . An Opinion , which retaineth that odious scandall which they fasten upon us , more justly and truly on their owne heads , touching making God the Author of Sinne ; in that they affirme , that Concupiscence , whereby Sense is carried to its object inordinately , that is , without the government and assent of Reason , to have been naturall to Adam ; which yet Saint Paul hath so many Rom. 7. times called by the expresse name of Sinne , in one Chapter .

And for the Argument which they bring , we answer , That naturally , and from the Law of Creation , there was no formall opposition , but a subordination betweene Spirit and Sense . And therefore , notwithstanding the operations of Appetite are common unto Men and Beasts ; yet we may not grant , that they have the same manner of being educed and governed in both these . For , as the operations of the vegetative Soule , though common to Beasts , Men , and Plants , are yet in either of these severally so restrained , as that they are truly sayd to be the proper and peculiar workes of that specificall forme , unto which they are annexed : So likewise , the sensitive Appetite , though generally it be common to Men and Beasts ; yet in Men , it was ordained to proceed naturally from the government of Reason , and therefore may properly be called a humane Appetite , as being determined , restrained , and made conformable unto Mans Nature : so that as long as Man continued entire and incorrupt , there was a sweet harmonie betweene all his Faculties , and such an happie subordination of them each to other , as that every motion of the inferior powers was directed and governed , and therefore might truly and properly be attributed to the superior ; but when once Man had tasted of that murthering Fruit , which poysoned him and all his posteritie , then began those swellings , rebellions , and unjoynting of Faculties , which made him as lame in his Nature , as it did dead in Grace ; whence Passions are become now , in the state of corruption , beastly and sensuall , which were before , by Creation , reasonable and humane : For man being in honour was without understanding , and is become as the beasts that perish .

But to returne , we are , as I said , to remember , that there is in Man , by reason of his generall corruption , such a distemper wrought , as that there is not onely crookednesse in , but dissention also , and fighting between his parts . And though the Light of our Reason be by Mans Fall much dimmed and decayed , yet the remainders thereof are so adverse to our unruly Appetite , as that it laboureth against us , as the Philistims against Samson , ( or rather indeed as Dalilah , for Samsons eyes were truly put out , before ever the Philistims were upon him ) it laboureth , I say , to deprive us of those Reliques of Sight , which we yet retaine .

And this is that first corrupt effect , which I Aris●… . Rbe●… . l. 1 c. 3. call Imposture , or occaecation , whereby Passion Quin●…l . lib. 6. cap. 2. reigning in the lower parts , and being impatient altogether of resistance or controule , laboureth to maske Reason , and to obliterate those Principles and originall Truths , whereby their unrulinesse might be restrained , or at least convinced . And hence it is , that every man , when he hath given place to the violence of Appetite , laboureth next to incline and prepare his Mind for assent , and to get Reason on the same side with Passion . Disobedience is ever cavilling , and contentious ; and he who will not worke the righteousnesse of God , will be sure to dispute against it , and to stumble at it . And therefore the Apostles tell us , that Repentance , and putting away of Rom. 2. ●… . Prov. 10. 8. ●…ccles . 5. 2. ●… Tim. 2. 25. I●…m . 1. 19 , 20 , 21. 1 Pet. 2. 8. Io●…n 3. 20 Lusts , is the onely preparation to acknowledge the Truth : for so long as any man resolves to hold fast his sinne , he will ever re●…ct the Truth that opposeth it , and bribe Reason to say something for it .

He made himselfe a Lyon , and anon Became a Boare , a Panther , a Dragon .

So likewise , the Vnderstanding being once Aegrotantes Medici al●…s Medicos ad se 〈◊〉 , & Mag●… p●… 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ar●… . 〈◊〉 . lib. 3. cap. 16. invaded by Passion , is brought to change into diverse shapes , and to judge of things , not according to their naked and naturall truth , but according as it finds them beare in the Fancie those impressions of Pleasure , which are most agreeable to corrupted Nature .

And another Reason , why we seeke to warrant and to maintaine a Passion , when we have given way unto it , is the love of our Ease : For every man , though he can be content to delight in the pleasure of a Corrupt Passion ; yet that part of it , which hath the sting in it , is unpleasant : and therefore there is required the hand of Reason , by Apologies , Pleadings , and Blandishments , either to mollifie the Passion , that it shall not then pierce , or to harden and arme the subject , that it may not be sensible of it .

And , that this Deceit and Ex●…ation is a proper worke of Passion , ( besides our owne dayly experience ) this one Argument might sufficiently proove ; namely , the Practice of Tertull. contr. Valen●… . cap. 4. Heretiques : who proposing to themselves eyther Gaine , or any other Carnall and corrupt End ; did thereupon presently ( as the Apostle notes ) vent the perverse Disputes of their owne corrupt Minds , and make all Truth an Hand-maid and Lacquey to their owne Lusts ▪ ●… Tim. 6. 5. And proportionably thereunto , their custome hath beene , Priùs persuadere quàm docere , to Tertu●… . de 〈◊〉 . Isid. Pelut . l. 1. cp. 102. creepe upon the Affections of Men , and get footing there , before ever they would adventure the entertainment of their false Doctrines ▪ And as it is sayd of God , that hee first accepted Abel , and then his Sacrifice ; so doe they labour first , to worke an approbation of their Persons in the hearts of Men ; whence in the second place , their perverse Conceits doe finde the easier accesse to their Vnderstandings .

For , when silly and unstable Mindes shall once be brought to such a Prejudice , as to have the Persons of Men in Admiration ; when they shall see an Impostor come unto them , as a man that had wholly renounced the World ; like Zopyrus or Synon , clothed H●…rod ▪ Th●…lia . Ae●…cid . lib. 2. and deformed with seeming Povertie and Repentance ; drawing in and out his breath with no other motions , than sighes ; pretending to bring nothing but the plentifull Promises of Salvation , Teares in his Eyes , Oyle and Honey in his Mouth , and the most exquisite Picture of true Holynesse , which it is possible for the Art or Hypocrisie of Mans Invention to dr●…w out : How can the Vnderstanding of weake and simple people choose ( especially being before framed unto beleefe , by those two Credulous Qualities , of Ignorance and Feare ) but be made inclinable to receive , not onely willingly , but with greedinesse also , whatsoever poysonous Doctrine , under pretence of wholesome and saving Physique , such a subtill Impostor shall administer unto them ? Such a great force there is in Voluntarie Humilitie , neglecting of the Body , and other the like pretended pious Frauds , to insinuate and take possession of weake and credulous Natures ; with whom haply , more Reall , Serious , and Spirituall Arguments , comming with lesse pompe and ostentation , would not prevaile .

— Captique dolis , 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 2. 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 Pet●… 2 Pet. 3. 5. 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whic●… Rom. 1. 18. 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 :

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Medea . Vid. Clem. Alex . St●…m . l. 2. p. 284. Edi●… . He●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I know 't is wicked that I goe about , But Passion hath put all my Reason out .

And therefore , that Maxime of the Stoicall A●…ria . 〈◊〉 . lib. 1. cap. 28. Aristot. E●…hic . l. l. 3. ●…1 ▪ Philosopher , out of Plato , is false ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That all men are unwillingly Malunt nescire quta ●…am oderunt . Tertull. Ap●…l . c. 1. deprived of Truth ; since , as Aristotle hath observed , directly agreeable to the phrase of Saint Peter , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iusti●… . ●…ib . qu. & ●…sp . q. 140. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. 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 perspi●…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 3. 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 Ethic. l. 7. c. 10. In consinio concupiscenti●… & poenitentia as●…ra & 〈◊〉 gand●… . P●…tarch . lib. Philosophand . cum princip. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Halfe-Evill , as not sinning with that full and plenarie Consent of Will , but Prat●…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 ) Ethic. lib. 7. cap. 3. 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 , Ethic. lib. 7. cap. 7. 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 Ezech. 16. 30. thy heart , seeing thou doest all things , the workes of an imperious Whorish Woman ? And elsewhere , Whoredome and Wine are sayd to take Hos. 4. 11. away the Heart . So Hector describes lascivious Paris :

— — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iliad . ●… . 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 4. 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 Ier. 50. 38. Psal. 102. 8. Eccles. 9. 3. Luk. 6. 11. 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 , Senec. Medaea . Lib●… 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 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 , thoug●… not every cause an object ) will fall into one .

Love then consists in a kind of expansion o●… 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 general●… cause of Love . Now , as in Nature , so in the Affections likewise , we may observe from their objects a double attraction : The first , is tha●… naturall or impressed sympathie of things , wher●… by one doth inwardly incline an union with the other , by reason of some secret vertues and occ●… qualities disposing either subject to that 〈◊〉 all friendship , as betweene Iron and the Loa●… stone : The other , is that common and mo●… discernable attraction which every thing receiv●… from those natures , or places , whereon they 〈◊〉 ordained and directed by the Wisedome an●… 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 Arrian . Epist. lib. 1. c. 6. 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 Aeneid . lib. 6. P●… . Crini●… . lib. 6. c. 12. Lucentemque globum Lunae Titaniaque Astra Spiritus intus al●… , ●…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 * * Graeci eni●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant . 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 between●… 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 i●… by any casualtie it fall out , that the Body of Nature be like to suffer any rupture , deformitie , o●… any other contumely , though haply occasioned by the uniforme and naturall motions of th●… particulars ; they then must prevent such damag●… and reproach , by a relinquishing and forgetting of their owne natures , and by acquainting themselves with motions , whereunto considered i●… their owne determinate qualities , they have a●… 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 1 Cor. 8. 1. Ephes. 4. 12. 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 obj●…ct , in the first meeting of them , without any suspension of the person , ●…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 Ethic. li●… . 8. his Ethicks tels us , That similitude is the ground of Love ; and if there be no naturall Love stronger 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 .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad . ●… . ●…17 . 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 B●…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 ●…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 Arist. Probl. sell. 10. sect. 51. 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 * * Amor non nisi donum 〈◊〉 in Ama●…um . Guil●…el . Paris . de Legibus , c. 19. 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 , Matth. 22. 37. but a whole Heart . To love any Creature , either without God , or above God , is Cupiditas , Lust : Vid. August . de Doct. Christ . l. 1. c. 22. & l. 3. c. 10. & de Tr●…uitat . l. 8. c. 3. & l. 9. c. 8. ( 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 Image and likenesse of God , ( not to speake of that Eternall and Essentiall Character of his Fathers brightnesse ) is in his Word , and in his Workes ; the one , being the Manifestation of his Will ; and the other , of his Power and Wisedome . Our love to his Word , is our search of it ; as being the onely Glasse , wherein we see the Wonders and deepe things of God : our Beleefe of it , All , and Onely ; acknowledging in it , the fulnesse of its Truth , and of its sufficiencie : and our Obedience to it , submitting our selves , with purpose of heart , unto the rule and guidance of it .

Touching the Workes of God , there are two chiefe things , whereunto the affection of Man is by the Creatures attracted , and wherewith it desires an Vnion , namely , the Truth and Goodnesse of them ; for by these onely , may all the diverse Faculties of Mans Soule be exercised and delighted : The love of both which , is then onely Regular , when it is limited , in regard of the quantitie and qualitie of the act ; Humble , in the manner of pursuance , without swelling and curiositie : and lastly , subordinate unto that great Love of God , whose Image we can no further truly love in the Creature , than as we are thereby directed to a farther love of Him .

I come now unto that other Rule of Love , wherein Aristotle hath placed the Nature thereof , A Mans selfe , or that unitie and proportion which the thing loved beareth unto the partie loving ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. lib. 9 cap. 9. Ethic. lib. 8. cap. 9. 12. Lib. 9. cap. 3. 9. which in one place , he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Equalitie ; in another , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Identitie ; in another , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Similitude ; in another , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Communion ; all Relative tearmes , which referre unto the partie loving .

The Root of every mans love unto himselfe , is that unitie and identitie which he hath with himselfe ; it being naturall to every thing , to take delight in the simplicitie of it owne being : because the more simple and One it is , the more it is like the Fountaine of its being ; and therefore hath the more perfection in it . And this love of Man unto himselfe , if subordinate unto the love of God , and governed thereby , is Debitum Natura , a necessarie Aristot. Ethic. lib. 9. c. 4. 8. Debt ; and such , as the neglect whereof , is a trespasse against Nature .

Now then , as we love our selves , for the unitie which we have in our selves ; so , wheresoever we find any similitude to our selves , or character of our selves , either in Nature or Habits , upon that also doe the beames of this Affection extend . Now , a thing may represent our selves , first , in Substance ; as the Husband and Wife are said to be one flesh , Arist. Mag●…r . Mo●…al . lib. 1. c. 34. and Children are branches and portions of their Parents ▪ Secondly , in Qualities or Accidents ; as one man resembleth another in Naturall , and one friend another in Habituall Qualities ; as Face answereth to Face in Water , so the heart of Man to Man .

With respect unto this double Similitude , there is a double Love ; the one , Naturall ; the other , acquired , or Habituall : the former is common with Men unto other Creatures : Thus in Aelian , Plutarch , and others , we reade of the Naturall Aelian . lib. de Anim. 2. c. 40. Lib. 2. c. 25. Lib. 6. c. 9. Lib. 9. c. 8. Lib. 1●… . ●… . 38. Plu●…ch . de 〈◊〉 . Anim●…l . & de Amore. Aristat . Hist. 〈◊〉 . lib. 9. c. 4. ●… . affection of Elephants ; which seeing their young fallen into a deepe Pit , will leape downe after them , though it be present death ; and of the marvellous cunning and valour which many other Birds and Beasts use to provide for the safetie of their B●…ood , exposing and offering themselves to danger , that they may be delivered : Yea , the Pelican ( if wee beleeve the story ) doth Sophocles in Electra , & ibl Sc●…oltast . p. 1 27 feed her young ones , when they have been bitten with Serpents , with her owne blood to recover them againe : which Embleme Iohn the second , Th●…loss . de Repub. lib. 8. c. 1. Sect. 19. king of Portugall is said to have chosen , whereby to expresse his Love to his Subjects : And Homer elegantly expresseth the care of a Bird seeding her young ones .

— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iliad . 1. 324. She brings her young ones what mea●… she can find , When she her selfe with hunger's almost pin'd .

And the like affection , another Poet hath expressed in the most cruell of all the Beasts , the Tyger :

— — Sic Aspera Tygris Statius . Theb. Lib. 10. Foetibus abreptis Scythico deserta sub Antro Accubat , & lepidi lambit vestigia lecti . — The Tyger ( which most thirsts for blood ) Seeing her selfe rob'd of her tender brood , Lies down lamenting in her Scythian Den , And licks the prints where her lost wholps had lyon .

And this kind of Piety wee finde Reciprocall , Aelian . l. de animal . ●… . cap. 40. & lib. returning from the young ones upward ▪ so the young Lyons are said to feed and provide for their old ones ; which is also observ'd of Eagles , Sto●…kes and other creatures . And hence wee read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lawes , which receive their Aelian . lib. de Anim. 2. cap. 40 & lib. 3. cap. 23 & lib. 9. c. 1. & lib. 10. c. 16. Plutarch . de solert . animal . Aristoph . in Avibus . Plin. lib. 10. c. 23. & lib. 8. cap. 57. demomination from the Stork , providing that children should nourish and take care of their Parents in their distresse . And for men , so great is the power of naturall affection , that Parents desire nothing more , than to be excelled by their children ; even vitious men ( as Seneca somewhere speaketh ) desire that their sonnes may be vertuous , and vertuous men that they may bee more worthy and happy than themselves , as Hector prayed for his sonne .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iliad . ●… . 480. Let it be said , here 's a brave Sonne indeed , Who doth his noble Father farre exceed .

And Aeneas to Ascanius .

Disce puer virtutem ex me , verosque labores , Aenead . lib. 12. Fortunam ex aliis , — Vertue and Patience learne my sonne of me , But may thy fortunes better Patternes see .

And therefore unnaturallnesse of Affection is 2 Tim. 3. 3. reckoned up by the Apostle amongst the foulest of sinnes , when like Ismael the nature of men groweth wilde and brutish , as the Philosopher calleth such men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men of savage and fierce dispositions . And therefore in the Scripture an unnaturall man is called Onager homo , a wilde-asse man , Gen. 16. 1●… . Iob 11. 12. but a meeke and tender ▪ spirited man is called Ovi●… homo , a Sheepe man , or a man of a sociable and calme disposition , Ezek 36. 37 ▪ 38. And amongst the Thebans there was a Law made , which appointed ●…lian . v●…r . hist. l. 2. c. 7. a Capitall penalty upon those unnaturall men , who should cast out and expose their children unto ruine .

And as this kind of Love ariseth from Propinquitie of Nature , so another there is growing out of Similitude of Manners . All flesh , as Syracides Eccles. 13. 17. speakes , will resort to their like , and every man will keepe company with such , as he is himselfe ; as wee see learned men hold correspondency with those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 ▪ Thirsit is viti●… , 〈◊〉 al●…ter indicat Ho●… qu●…m quod esle●… viris praestantissim is Achilli & Vl●…ssi invis●… ▪ I●…iad 2. Vid. Aristot. Prob. §. 10. q. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 . Id●… . 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S●… apud D●…og . Lat●…i . in Zenon . l. 7. M●…im ▪ Tyriu●… 〈◊〉 . 4. that are learned , and good with those that are good : no man that excelleth in any quality , shall ever want Friends ; because every man , that either hath or liketh that Quality , will love it in any other man , and him for it . For by the same reason that a man by the study or practice of any good things laboureth to commend himselfe to his owne judgement , and to the love of others ; he is ingaged ( unlesse hee will bee false to his owne grounds ) to love any other whom hee observeth to study and practice the same thing : For how can I expect , that that in mee should reape Love from other●… , which in others reapeth nothing but Envie from me ? And upon this reason it is , that a man can hardly permit another to love that , which he himselfe hateth ; because we are too apt to make our Iudgements or Passions the rule of another mans , and to dislik●… that in him , which we doe not allow in our selves : Which unruly affection , the Poet hath excellently described in Achilles , when his friend mediated a reconciliation betweene him and Agamemnon :

— — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iliad . 1. 610. It is not courteous , that where I hate , you Should love , except you 'ld have me hate you too : But take this rule , if you 'l be thought my friend ; The man that offends me , doe you offend .

So much naturally are men in love with their owne likenesse , that many times they can be content to have their very deformities imitated : Plutarch . de Adulat . & A●…icis . and therefore , the chiefe art of flatterers , is to commend and imitate every thing of him , of whom they would make a prey .

It is true , that in some cases , similitude is the cause of Envie ; but this is onely then , when first the qualitie wherein men agree , is a litigating and contentious qualitie : in which case , the meeting of such men in one disposition , is but like the meeting of two rough Streames , which makes them runne with the more noyse ●… Therefore , a wise and a meek-tempered man shall sooner winne and hold the love of an angry man , than he , who is like unto him in that distemper ; because such a man ( though indeed he be Conquerour , in regard of his Wisdome ) yet by his Patience he seemeth to yeeld : and there is nothing which a mans Passion loves so much as victory . Whereas betweene Anger and Anger there must needs be fighting of affections , which is the remotest temper from Love .

Secondly , when by accident , the quality , wherein men agree , doth any other way inconvenience them ▪ either in point of credit , usefulnesse ▪ or pro fit . For as the Sta●…res , though they agree in light , yet Validiorum exortu exilia obscurantur , Pl●…●…gyr . those that are small suffer losse by the brightnesse of others . So amongst men , agreeing in the same abilities , one many times proveth ●… prejudice and disadvantage unto the other , as the Poet said ,

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . The Potter's often angry with his mates , One ne●…ghbour ▪ Architect the other hates .

And therefore as the Sunne and Moone agree best in their light when they are fa●…hest asunder , so in these Arts , which maintaine life or credit , men usually agree best at a distance , because thereby the one doth the lesse dammage or darken the other .

Now this Naturall and Habituall Love is then regular , when Subordinate to that greater , our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 . A. ●… 〈◊〉 . ●… . b. ●… . c. 3. Love of God , and when governed by the dictates of a rightly informed Reason , which amongst many others are these three .

First , That our Love carry its right respect , and no sinister , or by-●…nd with it ; That wee love a friend for himselfe , and not with indirect ends , onely upon our owne benefit : For , as b b Rbe●… . l. ●… . c. 4 the Philosopher speakes , true Love is a benevolent Affection , willing good unto another for his owne sake . Hominum charitas , saith Cicero , gratuita est . c De Nat ▪ d●…or . lib. 1. True love is free , and without selfe respects : whereas to shrowd our owne private aymes under the name of friendship . Non est amicitia sed mercatura , S●… . Epi●… 9. is onely to make a Trade and Merchandize of one another .

Secondly , that our love be s●…rene , not mudded with errour , and prejudice : * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 . 106. in the most able men that are , God is pleased to leave some wants and weakenesses , that they may the better know themselves , bee acquainted with divine bounty in what they have , and their necessary use of others in what they want . And therefore it was a seasonable increpation of Polydamas to Hector .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…iad . r. 720. vid. Plutarch . de Animi ●…ranquil . Ci●…r ▪ ad A●…icum ▪ lib. 14. ●…p . 〈◊〉 . Because thou canst in Warre all men out do , Wilt thou presume thou canst in Counsell to ▪ One breast 's too narrow to containe all Arts , God distributes his gifts in severall parts .

In this case therefore our care must bee to discerne betweene the abilities and infirmities of men , that our Honour and Love of the Person render not his weakenesses beautifull us , nor worke in us an unhappy diligence in the imitation of them . Vix enim dici potest , quantò libentiùs imitamur Quintil. lib. 2. cap. 2. & li. 10. c. ●… . eos , quibus favemus ; Love is very apt to trans port us so farre as to make us imitate the errours of whom we love . Like unskillfull Painters , who Plutarch . de Adulat . not being able to reach the beauty of the face , expresse onely the wrinkles and blemishes of it .

Thirdly , that our love keepe in all the kinds thereof its due proportion , both for the nature of them , being towards some a love of Reverence , towards others of friendship , towards others of Compassion , towards others of counsell and bounty ; as also for their severall degrees of intension , which are to be more or lesse according to the Naturall , Morall , or Divine obligations which wee finde in the persons loved . For though wee must love All men as Our selves , yet that inferres not an Equality , but a Fidelity and Sincerity of love ; Since even within Our selves , there is no man but loves his Head and his Heart and other vitall parts with a closer Affection than those which are but fleshly and integrall , and more easily repayrable . And therefore the Apostle limiteth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the greatest degree of our love upon two objects , those of our owne house , and those of 1 Tim. 5. 8. Gal. 6. 10. the houshold of faith ; not excluding others , but preferring these .

I shall end this particular with naming one Species of Love more ( for all this hitherto hath been Amor Amiciti●… , a Love of a Person for himselfe ) and it is that which the Schooles call Amor Concupiscenti●… , a love of Concupiscence , or a Circular love , that which begins and ends in a Mans selfe , when his Affections having gone forth to some object , doth againe returne home , and loves it not directly for any absolute goodnesse which it hath in it selfe , but as it is conducible and beares a relation of Convenience to him that loves it . For though all affection of love ( as Aristotle observed ) bee Circular , in as much as the Object first moves the Appetite , and then the Appetite moves to the Object , and so the motion ceaseth where it began ( which is a circle ; ) ( which also by the way shewes us in an Embleme the firmenesse and strength which love workes amongst men ; because of all Formes and Fabriques , those which are Circular are the strongest ; as we see in Arches , wherein every part doth mutually touch and claspe in that which is next it : ) Yet in this love which I here speake of , there is a greater circle ; in that , after all this , there is another Regresse from the Object to the Appetite , applying the goodnesse thereof unto the same , and loving it onely for the commodity and benefit , which the mind is likely to receive from it .

Another subordinate and lesse principall cause of love , may be love it selfe ; I meane in another Ethic. l. 8. cap. ●… & Lib. 9. cap. 1 man : for as it is naturall , according to Aristotle , to praise , so sure it is to love , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Men of loving and good natures : and so he maketh just , beneficient & pleasant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that are true lovers of their owne friends to be the proper objects of Love . And herein is that partly verified , that Love is strong as Death . For as that grave which buries a dead man , doth likewise burie all his enemies ( it being unnaturall to hate the dead , whom wee cannot hurt : for the utmost harme , that malice can doe , is to kill . And therefore it is noted as a prodigious hatred betweene the two emulous brothers of Thebes , Aetcocles and Polynices ;

Nec furiis post fata modus slammaeque rebelles Statius The b●…id . Seditione rogi . — Their furies were not bounded by their fate , Ones funeral flame the others flame did hate . )

Even so likewise a mans love hath a power to bury his enemies , and to draw unto it selfe the most backward and differing affections ; for being of a transient nature , and carrying forth it selfe into the person beloved , it usually ( according to the condition of other naturall Agents ) worketh semblable and alike affections unto it selfe . For besides that , hereby an Adversary is convinced of nourishing an injurious and undeserved 〈◊〉 causam meam hodie●… p●…tas s●…it ▪ prorsus ●…cens , quicunque visus tam b●…no seatrie●… nocens . Senc●… . i●… 〈◊〉 . enmity ; hee is moreover mollified and shamed by his owne witnesse , his conscience telling him that it is odious and inhumane to repay love with hatred . Insomuch that upon this inducement , Saul the patterne of raging and unreasonable envie , was sometimes brought to relent and accuse himselfe . And this is the occasion ( as I take it ) of that speech of Salomon ; If 〈◊〉 . 25. 21. thine enemie hunger , give him bread to eat ; if he thirst , give him water to drinke ; for thou shal●… heape coales of fire upon his head . Which , though perhaps , 〈◊〉 〈◊〉 ●…st 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 , si 〈◊〉 imp●…ndere , 〈◊〉 re●…endere . Aug. de C●…te . b. ●…dib . c. 4. with earthie and base minds , it hath a propertie of hardning and confirming them in their hatred ; yet , with minds ingenuous and noble , it hath a cleane contrarie effect , to melt and purge them . And so the Apostle telleth us , that we love God , because he loved us first ; and Mary Magdalene 1 ●…ol . 4. 19. Luke 7. 47. having had much forgiven her , did therefore love Christ much . And therefore the Poets counsell is good :

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theocri●… . If for thy love thy selfe would'st loved bee , 〈◊〉 ameris ? am●… . Martial . Shew love to those that doe shew love to thee .

The next two Causes , which I conceive , of Love , I will joyne in one ; namely , the absence from , and contrarily , the presence with the thing loved ; both which , in a different respect , doe exercise Love . And therefore , first , I like not that speech of Aristotle , that though distance of place 〈◊〉 . lib. 8. cap. 5. doe not dissolve the root and habit yet it doth the exercise and acts of Love ; except he meant it ( as I suppose he doth ) of the transient acts thereof , whereby each friend doth the office of Love and ●…eneficence to another . For , as in naturall bodies there is not onely a Compl●…encie or Delight in their proper place , when they enjoy it ; but an innate propension and motion thereunto , when they * An●…mus 〈◊〉 〈◊〉 , sicu●… corpus ponde●…c . 〈◊〉 . de Civi●… . 〈◊〉 . lib. 11. c. 2●… . Pond●…um A●…or ●…eus , co 〈◊〉 quocu●… . 〈◊〉 〈◊〉 . Confe●… . lib. 13. cap ▪ 9. & Epist. 89. are absent from it ; so in the mind of man ( whose ᵃ Love in his Weight ) there is not onely a Love of Delight in the fru●…tion , but a Love likewise of Desire , in the privation of a Good ; which , the more it wanteth , the more it fixeth it selfe upon it : ᵇ as some things doe naturally attract fire at a distance . Thus the Poet expresseth the Love of Dido to Aeneas : * 〈◊〉 . sympos . l. 5. q. 7. Aen●…id . l. 4.

Illum absens absentem anditque videtque . When night had severed them apart , She heard and saw him in her heart .

And it is the wonder of Love ( as Saint Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in 1 Cor. 10. 30. speaketh ) to collect and knit together in one , things faire separated from each other : Wherein stands the Mysterie of the Communion of the Church on Earth , both with it selfe , in all the dispersed members of it , and with Christ the Head ; and that other part of it , which triumpheth in Heaven . So that herein , Divine Love hath the same kind of Vertue with Divine Faith ; that as this is the being and subsisting of things to come , and distant in Time ; so that is the Vnion and knitting of things absent , and distant in place .

But then , much more doth Presence to the goodnesse of an object loved , encrease and exercise our Love ; because it gives us a more compleat sight of it , and Vnion unto it . And therefore Saint Iohn speakes of a Perfection , and Saint 1 Ioh. 4. 18. Paul of a Perpetuitie of our Love unto God , grounded 1 Cor. 13. 8. on the fulnesse of the Beatificall Vision , when we shall be for ever with the Lord ; whereas now , seeing onely in a Glasse darkely , as we know , so likewise we love but in part onely . And Aristotle makes E●…hic . lib. 8. c. 5 Mutuall Conversation and Societie one of the greatest bonds of Love ; because thereby is a more immediate exercise ; and from thence , a greater encrease of the Affection .

As living * * Plutareb . l. de Invidia & Od. Aristot. po●…it . lib. 1. c. 7. Creatures , so Affections are nourished , after the same manner as they are produced : Now it is necessarie , for the first working of Love , that the Object have some manner of Presence with the Affection , either by a Knowledge of Vision , or of Faith . And therefore Saint Paul sayth , If they had knowne , they would not have crucified 1 Cor. 2. 8. the Lord of Glory ; their Ignorance and Hatred of Him , went both together : Simul ut desin●…nt ignorare , Apolog. l. c. 1. cessant & odisse ; as soone , sayth Tertullian , as they ceased to be ignorant of Christ , they ceased to hate Him : And usually , in the phrase of the Scripture , Knowledge and Love are identicall . So 2 Tim. ●… . 19. Matth. 7. 23 ▪ Ioh. 9. 21. Psa. 1. 6. 3●… . ●…8 . Rom. 8. 29. then , all Love proceeding from Knowledge , and all Knowledge presupposing some Presence of the thing knowne , it appeareth , that the Presence of the Object begetteth , and therefore , by proportion , it nourisheth this Affection .

The last Cause or inducement to this Passion , ( which I will but name ) is an Aggregate of diverse Beautifull and Amiable Qualities in the Object ; as namely , Sympathie , Iustice , Industrie , Temperance , Ingenuitie , Facilitie , Pleasantnesse and Innocencie of Wit , Me●…knesse , Yeeldingnesse , Patience , Sweetnesse of behaviour and disposition , without Closenesse , Suspition , Intermedling , Inquisitivenesse , Morositie , Contempt , Dissention ; in all which , men are either Injusti or Pugnaces , Rhe●…or . l. 1. c. 4. doe either wrong us , or crosse us : Which two , the Philosopher makes the generall Opposites of Love : On which I shall forbeare to insist , as also on the Circumstances of the Act of this Passion it selfe , in the Quantitie and Qualitie thereof , and shall proceed in briefe to the Consequents or Effects of this Passion .

CHAP. XI . Of the Effects of Love , Vnion to the Object , Stay and Immoration of the Mind upon it , Rest in it , Zeale , Strength , and Tendernesse towards it , Condescention unto it , Liquefaction and Languishing for it .

THe first which I shall observe , is Vnion , occasioned both by the Love which we have to a thing , for it●… owne sake , and likewise , for the Love of our selves , that there may be a greater mutuall interest each in other . Where-ever Love is , it stirreth up an endeavour , to carry the heart unto the thing which it loveth ▪ Where the Treasure is , there the heart wil be . Hence , none are sayd to love God , but those that are some way united unto him . And therefore , as Gods first love to man , was in making man like himselfe ; so his second great love , was in making himselfe like man . Hence , we reade so often of that mysticall inhabitation of Christ in his Church , of that more peculiar Vnion and presence with his people , of a Spirituall Implantation unto him by Faith , of those neere relations of Filiation and Fraternitie , of mutuall interest each in other , I am my beloveds , and my beloved is mine ; importing an inseparable Vnion of the Church to Christ . And this may be the reason of that order in Saint Pauls solemne Benediction , The Grace of Christ , the Love of God , and the Communion of the Spirit : for , as the Grace of Christ onely taketh away that enmitie which was betweene sinners and God , and is the onely meanes of our reconciliation unto him ; so the Love of God is the onely Bond of that Communion , which we have with him and his holy Spirit .

Vnion is of diverse sorts . One , such whereby diverse things are made simply one , either by the conversion of one into the other , or by the composition , or constitution of a third out of the things united , as of mixt bodies out of united Elements , or of the whole substance ▪ out of the essentiall parts : Another , such whereby things united are made one after a sort , either by an accidentall aggregation , as diverse stones make one heape , or by an orderly and artificiall distribution , as diverse materialls make one house . Or by either a naturall or morall inclination and sympathy which one thing beareth Arist. Rh●…r . lib. 2. cap. 4. Di●…ger . La●…t . in Zenon . ●…7 . unto another . And of this sort is that union which ariseth out of love , tending first unto a mutuall similitude and conformity in the same desires ; and next unto a mutuall possession , fruition , and proprietie , whereby the minde loving , longeth to be seised of the thing which it loveth , and cannot endu●…e to bee deprived of it . So Moses praied , I beseech thee shew me thy glory ; for the vision of God is the possession of him ; and so David , My soule thirsteth for God , when shall I come and appeare before him ? And this is the foundation of all sorrow , when the soule is dispossessed of that which it loved , and wherein it rested . And this desire of Possession is so great that Love contenteth it selfe not with the Presence , but even then putteth out its endeavours ●…nto a neerer , and more reall union , as if it would become really One with the thing which it loveth ; which is seene in embracings , Amor Hedera Plutarch . de Aud. Scalig. de subtititate . Arist. Polit. lib. 2. c. 4. Vel pr●…sentem desid●…mus . Pli●… . Pantg . kisses , in the exiliency and egresse of the spirits , in the expansion of the heart , in the simplicity and natur●…lnesse of all mutuall carriages , as if a present friend were not yet present enough . Which kind of expressions of love are thus elegantly described by Homer , when Eumaeus saw Telemachus safely returned home from Sea .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Odyss. II. 14. Eumaeus all amaz'd sprung to the dore . The pots of wine which his hands mixt before Did both fall from them : he ranne on to meet , And with full wellcomes his young master greet . He kist his head , hands , eyes ; and his teares kept Time with his kisses , as he kist he wept .

The like elegant description wee have of the love of Penelope , when Vlisses after his returne was perfectly knowne unto her .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Odyss. x. 208. She wept and ran straight on , her hands she spread And claps'd about his neck , and kist his head .

Love hath in morall and divine things the same effect which fire hath in naturall , to congregate homogeneall , or things of the same kinde , and to separate heterogeneall , or things differing : as we see in the Love of God , the deeper that is , the more is the spirituall part of man collected together , and raysed from the earth . And therefore in heaven , where love shall bee perfect , all things shall be harmonious and homogeneal , not in regard of naturall properties , but in a pure and unmixed spiritualnesse of affections in a perfect unity of minds and motions .

From the union of love proceeds another secret effect , namely , a resting of the mind in the thing loved . In which respect the Philosopher calleth knowledge the rest of the understanding . And this can onely be totall and perfect in the Vnion of the Soule with God , the chiefest good thereof . Whence some have made the threefold Appetite G●… 〈◊〉 Theol. in man , Concupiscible , Rationall and Irascible , to have their finall perfection and quiet by a distinct union to the Three Persons in the Trinity : for the Concupiscible power is carried ad bonum to good , which they say is the Attribute of the holy Spirit ; the Rationall adverum , to that which is true , which is the Attribute of the Sonne ; and the Irascible ad Ard●…um , to Power , which is the Attribute of the Father . But to let that passe for a spiders web ( curious , but thin ) certaine it is that God onely is that end , who can fully accomplish the perfection and terminate the desires of those creatures , whom hee made after a peculiar manner to know and enjoy him . But proportionably , there ariseth from the Vnion unto any other Object of Love , a satiating and quieting of the Facultie ; which , in a word , is then onely , in Objects of inferiour order and goodnesse , regular , when the Object is naturall , and the Action limited . Disproportion and Enormitie are the two Corruptions in this particular .

A third Effect , which I shall observe of Love , is Stay , and immoration of the Mind upon the Object loved , and a diverting of it from all others : as we observed in Eumaeus , when he saw Telemachus , he threw away the Businesse which he was about before : And the Woman of Samaria , being transported with the love of Christ , left her Pitcher , which she had brought to the Well , that she might goe and call others unto his Doctrine : And Mary left the thoughts of entertaining Christ at the Table , out of an extraordinarie desire to entertaine him in her heart . And this effect the Poet hath excellently expressed in Dido ; who having shewed before a marvellous Princely wisdome and sedulitie , in fortifying her new Kingdome , and viewing the Workes her selfe , ( as he had before described ) as soone as she was once transported by the love of Aeneas , then all stood still on a sudden .

Non capta assurgunt turres , non arma juventu●… Exercet ; portusvè , aut propugnacula bello Aenead . l. 4. Tuta parant ; pendent opera interrupta — The Towers long since begun , rose up no more , And Armes did rust , which ere ▪ while brave youth wore . No Ports , no Sconces , no defence went on , But all their works hung broken , and halfe done .

Thus , as Plutarch hath observed , the Images of things in the fancies of other men are like words written in water , which suddenly vanish ; but the Impressions which love makes , ar●… as it were , written with an hot iron , which leaveth fixed and abiding prints in the memory .

Love and Knowledge have mutuall sharpening and causality each on other : for as Knowledge doth generate Love , so Love doth 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 Plutarch . in Amatori●… . 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 ●…ucret . apud P●…tr . 〈◊〉 . lib. 16. cap. 4. Absterrere sibi , atque aliò convertere mentem . To draw away the ●…ewell from this fire , And turne the minde upon some new desire .

For Love is Otiosorum Negotium , as Diogenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diogenes apud Laert. lib. 6 spake , the businesse oftentimes of men that want imployments .

Another effect of Love is Iealousie or Zeale . Laert. lib. 6. Whereby is not meant that suspicious , inquisitive , quick-sighted quality of finding out the ●…lemishes , and discovering the imperfections of one another ( for it is the property of true Love ●…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 ; Iob 1. 5. ●…nd of the Apostle towards his Corinthians , I am jealous over you with a godly jealousie : So Pen●… ●… C●…r . 11. 2. Penelope in the Poet was jealous of the safety of Vlisses .

In t●… singebam violentos Troas ituros , Nomine in Hectoreo pallida semper eram . O●…d . 〈◊〉 . 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 from 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 ●…b . 2. 17. or holy anger whipped away the buyers and sellers out of the Temple . In which respect it i●… said that the zeale of Gods house did consume him . 〈◊〉 〈◊〉 〈◊〉 ▪ As water when it boyleth ( from which metapho●… 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 Laodiee●… which was contrary unto zeale is compared unto 〈◊〉 3. 〈◊〉 . luk●…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 Valou●… 〈…〉 . and Meekenesse into Anger , and Shame into Boldnesse , and will not conceive any thing too hard to undertake . The fearefull He●… , 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 Nam . 12 11. Exod 3●… 19. made Moses forget his meekenesse ; and his Anger was so strong ▪ that it brake the Tables o●… the Law , and made the people drink the Idol which they had made . And this is wi●…lly expressed by Seneca , that Magnus dolor iratus amor est , a great S●…nec . in Here O●… . 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 Vid. Pluta●… . 〈◊〉 . 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 No●…●…atiar me 〈◊〉 sc●…re de eo quem imem . Pl●…n . Epist. 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 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eur●…pid . Helen .

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 o●… 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 Plutarch . Apothegus . L●…con . found playing and riding on a reed with his little boy , desired his friend not to censure him for it , till hee himselfe was a father of children .

The last Effect which I shall observe of this Vid. Plutarch . symposiac . l. 5. ●… . 7. Passion is that which we call Liquefaction or Laugnor , a melting , as it were , of the heart to receive the more easie impressions from the thing which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 . 〈◊〉 . 2. it loveth , and a decay of the Spirits , by reason of that intensive fixing of them thereon , and of the painefull and lingring expectation of the heart to enjoy it . Love is of all other the inmost and most viscerall affection . And therefore called by the Gen. 43. 1 ●…g . 3. 26. Apostle , Bowels of Love . And we read of the yearning of Iosephs bowels over Benjamin his mothers sonne , and of the true Mother over her child . Incaluerunt viscera , they felt a fervour and agitation of their bowells , which the more vehement it is , doth worke the more sudden and sensible decay and languishing of Spirits . So Ammon out of wanton and incestuous Love is said to grow leane 2 Sam. 13. from day to day , and to have been sicke with vexation for his sister Thamar .

And in spirituall love we find the like expression of the Spouse ; Stay me with flagons , comfort Cant. 2. 5. me with apples , for I am sick of love : Wine to exhilerate , apples to refresh those Spirits , which were , as it were , melted away , and wasted by an extreame out-let of Love . And for this reason the Object of our Love is said to Overcome us , and to Burne the Heart , as with Coales of Iumper ; and Can. 6. 5. 8. 6. the like expressions of wounding and burning the Poet useth .

— Est mollis slamma medullas Aenead . 4. Interea & tac●…um vivit sub pectore vulnus . A wellcome soft flame in her bones did rest , And a close wound liv'd in her bleeding breast .

Now the cause of this Languor , which love worketh , is in Sensitive Objects , an earnest desire to enjoy them ; in Spirituall Objects , an earnest desire to increase them . In the former , want kindleth love , but Fruition worketh wearinesse and satiety : In the other fruition increaseth love , and makes us the more greedy for those things which when we wanted , we did not desire . In earthly things the desire at a distance promiseth much pleasure , but tast and experience disappointeth expectation . In heavenly things , eating and drinking doth renew the Appetite , and the greater the experience , the stronger the desire : as the more acquaintance Moses had with God , the more he did desire to see his glory . And so much may suffice for the first of the Passions , Love , which is the fountaine and foundation of all the rest .

CHAP. XII . Of the Passion of Hatred , the Fundamentall Cause or Object thereof Evill , how farre forth Evills are willed by God may bee declined by men , of Gods secret and revealed Will .

THe next in order is Hatred : of which the Schoole-men make two kinds ; an Hatr●…d of Abomination or loathing ; which consists in a pure aversion or flight of the Appetite from something apprehended as Evill , arising from a dissonancy and repugnancy betweene their natures : and an Hatred of Enmity , which is not a flying , but rather a pursuing Hatred , and hath ever some Love joyned with it , namely a Love of any Evill which we desire may befall the person or thing which wee hate .

I shall not distinctly handle these asunder , but shall observe the Dignities and Corruptions of the Passion in generall , as it implies a common disconvenience , and naturall Vnconformitie between the Object and the Appetite .

The Object then of all Hatred is Evill ; and all evill implying an opposition to Good admits of so many severall respects as there are kinds of opposition .

And there is first an Evill of Contraricty , such as is in the qualities of Water unto Fire , or a Wolfe unto a Sheepe , occasioned by that Destructive Efficiency , which one hath upon the other .

Secondly , an Evill of Privation , which we hate formally and for it selfe , as implying nothing but a Defect and Absence of Good .

Thirdly , an Evill of Contradiction in the not being of any creature , oppos'd to its being . For Being and Immortality is that which Aristotle makes one of the principle objects of Love ; Annihilation then , or Not being is the chiefest Evill of things , and that which Nature most abhorreth .

Lastly , an Evill of Relation ; for as things in their owne simple natures Evill , may have in them a Relative Goodnesse , and so to be desired ; as the killing of beasts for the service , and the death of malefactors for the security of men : so things in their absolute being Good may have in them a Relative , or Comparative Evill , and in that sence bee by consequence hated ; as our Saviour intimates He that hateth not father and mother , and his owne life for me , is not worthy of me : when they prove snares and temptations to draw us from the Love of Christ , they are then to bee undervalued in comparison of him . And therefore we find in the Law if a mans dearest brother or child , or wife , or friend should entice him from God unto Idolatry , he was not to conceale , pitty , or spare him , but his owne hand was to bee first upon him . And thus the Poet hath elegantly expressed the behaviour of Aeneas toward Dido , who being inflamed with Love of him , would have kept him from the expedition , unto which by divine guidance he supposed himselfe to be directed .

— Quanquam lenire dolorem Soland●… cupi●… , & dictis avertere curas , ( Multag●…ens magnoque animum labefactus amore ) Iussa tamen Div●…m exequitur . — Though he desir'd with solace to appease , And on her pensive soule to breathe some ease , ( Himself with mutuall love made saint ) yet still His purposes were fixt t' obey God 's will .

So then we see what qualification is required in the Object of a just Hatred , that it be Evill , and some way or other offensive , either by defiling or destroying nature : and the Passion is ever then irregular when it declineth from this rule .

But here , in as much as it is evident that the being of some evill comes under the Will of God ; ( Is there any Evill in a City , and the Lord hath not done 〈◊〉 ) and our will is to bee conformable unto his ; it may seeme that it ought to fall under our Will too , and by consequence to bee rather loved than hated by us , since wee pray for the fulfilling of Gods Will .

For resolution of this , wee must first consider , that God doth not love those Evils which hee thus willeth , as formally , and precisely considered in themselves . And next wee will observe how farre the Will of God is to bee the rule of our will ; whence will arise the cleare apprehension of that truth which is now set downe , that the unalterable Object of mans Hatred is all manner of Evill , not onely that of deformity and sinne , but that also of destruction and misery .

First then for the Will of God , we may boldly say what himselfe hath sworne , that hee will not the death or destruction of a sinner : and by consequence neither any other evill of his Creature , as being a thing infinitely remote from his mercy ; he is not delighted in the ruine , neither doth hee find pleasure or harmony in the groanes of any thing which himselfe created : But hee is said to will those Evills as good and just , for the manifestation of his glorious Power over all the Creatures , and of his glorious Iustice on those , who are voluntarily fallen from him . But now because it is left onely to the Wisedome of God himselfe to know and ordaine the best meanes for glorifying of himselfe in and by his creatures , we are not here hence to assume any warrant for willing evill unto our selves or others , but then onely when the honour of the Creator is therein advanced . And so the Apostle did conditionally wish evill unto himselfe , if thereby the glory of Gods mercy towards his Countrey-men the Iewes might be the more advanced .

Secondly , it is no good Argument , God willeth the inflicting of such an evill , therefore it is unlawfull for my will to decline it : for first the Will of God , whereby hee determineth to worke this or that evill on particular Subjects , is a part of his secret Counsell . Now the Revealed , and not the Hidden Will of God is the rule of our Wills and Actions : whence it commeth to passe , that it is made a part of our necessary obedience unto God in our wishes or aversations to goe a crosse way to his unrevealed purpose . Peradventure in my sicke bed it is the purpose of God to cast my body into the earth , from whence it was taken ; yet for me herein to second the Will of God by an execution thereof upon my selfe , or by a neglect of those Ordinary meanes of recovery which hee affords , were to despise his mercy , that I might fulfill his Will . Peradventure in my flight a sword will overtake mee , yet I have the warrant of my Saviours example and precept to turne my backe rather than my conscience in persecution : alwaies reserved , that though I will that , which God willeth , yet my will bee ever subordinated unto his . Wee owe submission to the will of Gods purpose and Counsell , and wee owe conformity to the will of his Precept and Command ; we must submit to the will , whereby God is pleased to worke himselfe , and wee must conforme to the will , whereby hee is pleased to command us to worke . And therefore

Secondly , though the Will of God were in this case knowne , yet is not our will constrained to a necessary inclination , though it bee to an humble submission and patience in bearing that which the Wisedome and purpose of God hath made inevitable ; for as the promises and decrees of Good things from God doe not warrant our slacknesse in neglecting , or our profanenesse in turning from them ; so neither doth the certainty and unavoidablenesse of a future evill ( as death intended upon us by God ) put any necessity on our nature to deny it selfe , or to love its owne distresses .

Of which that we may be the more sure , wee may observe it in him , who as hee was wholly like us in nature , and therefore had the same naturall inclinations and aversations with us ; so was hee of the same infinite essence with his Father , and therefore did will the same things with him , yet even in him we may observe ( in regard of that , which the Scripture saith , was by the hand and Counsell of God before determined ) a seeming Reluctancy and withdrawing from the Divine Decree . He knew it was not his Fathers Will ; and yet , Father , if thou bee willing , l●…t this cup passe from me : he was not ignorant that he was to suffer , and that there was an Oporte●… , a necessity upon it , and yet a second and a third time againe , Father , if it be possible , let this Cup passe from me . Consider it as the Destruction of his Temple , and Anguish of nature , which hee could not ( being in all things like unto us ) but love ; and then Transeat , Let it passe : but consider it as the necessary meanes of procuring pretious blessings for mankind , and of fulfilling the eternall Decree of his Fathers Love , and then , Not as I , but as thou wilt .

The same may be applied in any manner of humane evills , notwithstanding we are with an armed patience to sustaine them , or with an obedient submission unto Divine pleasure to wait for them ; yet in regard of that pressure of nature , which they bring with them ( on which the God of Nature hath imprinted a naturall desire of its owne quiet and integrity ) so farre forth all Evill , not onely may , but must bee Hated by every Regular will , upon paine of violating the Law of its Creation .

And indeed in all this there is not any deviation from the Will of God , intending that which we abhorre : for as it stands not with the nature of man to hate himselfe , or any good thing of his owne making ; so neither doth it stand with the goodnesse of God to hate his Creature , or to delight barely in the misery or afflictions thereof ; but onely in that end of manifesting his glory and righteousnesse , whereunto hee in the dispensation of his Wisdome and Iustice hath wonderfully directed them . And therefore , as to murmure at the Wisedome of God in thus ordering evills unto a good end , were a presumptuous repining ; so on the other side , not to entertaine those naturall desires of a straightned mind after deliverance from those evills , were to be in Solomons ▪ phrase too Righteous , and out of a purpose to answere the ends of Gods Wisedome , to crosse the Law of his Creation .

So then it is evident that the Object and fundamentall cause of Hatred , is all and onely Evill : which ( however in respect of the Existence of it , it bee in some cases Good ; for as it is in the power of God to educe out of confusion order , light out of darkenesse , his owne honour out of mans shame ; so is it his providence likewise to turne unto the great good of many men those things which in themselves doe onely hurt them ) Yet I say this notwithstanding , as it worketh the deformity and disquiet of nature , it is against the created law and in-bred love , which each thing beareth to its owne perfection ; and therefore cannot but be necessarily hated .

As on the other side , those ordinary and commong goods , which we call , in respect of God , blessings , as health , peace , prosperity , good successe , and the like ; notwithstanding they commonly prove unto men , unfurnished with those habits of wisedome and sobriety , whereby they should bee moderated , occasions of much evill and dangers ; so that their Table is become their snare ( as the experience of those latter Romane Ages proveth , wherein their victories over men hath made them in luxury and vilenesse so prodigious , as if they meant to attempt warre with God . ) Notwithstanding I say all this ; yet for as much as these things are such as doe quiet , satisfie , and beare convenience unto mans nature , they are therefore justly with thankefulnesse by our selves received , and out of love desired unto our friends .

I now proceed from the object or Generall fundamentall cause of hatred , unto some few which are more particular , and which do arise from it .

CHAP. XIII . Of the other Causes of Hatred , Secret Antipathy , Difficulty of procuring a Good commanded , Injury , Base Feares , Disparity of Desires , a Fixed Iealous Fancy .

THe first which I shall note is Arist. Hist. Anim. l 9. c. 44. See Plan. N●…t . Hist. l. 8. c. 4. 9. 10. lib. 9. c 6●… . l 10. c. 37. 74. lib. 16. c. 13. l. 20. ●…n pro●…m . lib. 2●… . c 20. lib. 24 c. 1. Aelian . de Animal l. 3. c. 7. l. 4. c ●… . l. 5. ●… . 48. 50. l. 6. c. 22. 45 , 4●… . Plutarch S●…mpos . lib. 2. 47. a secret and hidden Antipathy which is in the natures of some things one against another . As Vultures are killed with sweet smells , and Horse-flies with oyntments ; the Locust will die at the sight of the Polypus , and the Serpent wil rather flye into the fire , than come neere the boughes of a wild Ash : some plants will not grow , nor the blood of some Creatures mingle together ; the feathers of the Eagle will not mixe with the feathers of other foules . So Homer noteth of the Lyon , that hee feareth fire , and the Elephant nauseates his meat , if a Mouse have touched it . A world more of particulars there are which Naturalists have observed of this kind : from which naturall Antipathy it commeth , that things which never before saw that which is contrary to them , doe yet at the very first sight flye from it , as from an enemy to Plutarch . de Odio & ●…vid . their nature , nor will they ever be brought by discipline to trust one another .

— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad . ●… . 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lyons with men will ne're make faithfull truce , Nor can you any way the Wolfe induce To Love the Lamb : they study with fixt hate , The one the other how to violate .

And the like kind of strange Hatred wee may sometimes find amongst men ; one mans disposition so much disagreeing from anothers , that though there never passed any injuries or occasions of difference betweene them , yet they cannot but have minds averse from one another ; which the Epigrammatist hath wittily expressed .

Non amo te Sabidi , nec possum dicere quare ; Martiall . Hoc tantum possum dicere , Non amo te . I love thee not , yet cannot say for what ; This onely I can say , I love thee not .

Another cause working Hatred of a thing in the minds of men , is the difficulty and conceited impossibility of obtaining it , if it bee a good thing which wee either doe or ought to desire , which the Casuists call Acedia , being a griese of the appetite looking on a Difficult Good , as if it were evill because difficult ; from whence ariseth a Torpor and Supine neglect of all the meanes , which might helpe us to it . Thus wicked and resolved sinners , conceiving happinesse as unacquirable by them , do grow to the Hating of it , to entertaine rancorous affections against those , which perswade them to seeke it , to envie and maligne all such they find carefull to obtaine it ; to proceed unto licentious resolutions of rejecting all hopes of thoughts of it , & to divert their minds towards such more obvious and easie delight , as Vid. Arist. Ethic. lib. 9. c. 4. will be gotten with lesse labour ; thus Difficulty rendereth Good things Hateful ; as Israel in the wildernesse despised the pleasant Land , because there were sonnes of Anak in it .

And this is one great cause of the different affections of men towards severall courses of life ; one man being of dull and sluggish apprehensions , hateth Learning : another by nature quicke and of noble intellectualls wholly applyeth himselfe unto it , the difficulty perswading the one to despise the Goodnesse , and the Goodnesse inducing the other to conquer the difficulties of it : so one man looking unto the paine of a vertuous life , contemnes the reward ; and another looking unto the Reward , endures the paine . And wee shall usually find it true , that either Lazinesse , fearing disappointment , or Love being disappointed and meeting with difficulties which it cannot conquer , doth both beget a kind of Hatred and dislike of that which did either deterre them from seeking it , or deceive them when they sought it . As shee , who while there was any Hope , did sollicite Aeneas with her teares and importunities ; when he Aenead . 4. was quite gone did follow him with her imprecations .

There is no Malice growes ranker than that which ariseth out of the corruption of Love ; as no darkenesse is more formidable , than that of an Arist. Politic. lib. 7. c. 7. Frat●…rno pri mi maduerunt sanguine muris L●…an . lib. 1. Eclipse , which assaults the very vessels of Light ; nor any taste more unsavory than of sweet things when they are corrupted . The more naturall the Vnion , the more impossible the Re-union . Things joyned with glew , being broken asunder may be glewd againe ; but if a mans Arme be broken off , it can never be joyned on againe : So those Hatreds Plutarch . de amore frat . are most incureable , which arise out of the greatest and most naturall Love .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Medea . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : When Love of friends is turn'd to Wrath , besure That Wrath is deepe , and scarce admits a Cure .

Another very usuall , but most evill cause of Hatred , is Injury , when a man because hee hath done wrong , doth from thence resolve to Hate him . Too many examples whereof there are in Writings both sacred and prophane : Ioseph●… Mistresse first wronged him in assaulting his chastity , and then Hated him and caused him to be cast into prison . Ammon first abused his sister Tamar , and then Hated her worse than before hee loved her . Phadra having solicited Hippolitus her husbands sonne unto incest ; being denyed , did after accuse him to his father , and procure his ruine . And Aristotle proposeth it as a Probleme , Probl. Sect. 4. Sect. 11. Why they , who corrupt and violate the chastity of any , doe after hate them ? and gives this reason of it , because they ever after looke on them , as guilty of that shame and sadnesse , which in the sinne they contracted . This cause of Hatred Seneca and Tacitus have both observed as a thing Proprium humani inge●…ii odisse quos laser●… . ●…acit . vit. Agri. & Senec. de Ird l. 2. c. 33. usuall with proud and insolent men , first to Hurt then to Hate .

And the reason is first , because injurie is the way to make a man , who is wronged , an enemy ; & the proper affection , which respecteth an enemy is Hatred . Againe , he who is wronged , if equall or above him that hath done the wrong , is then feared : and Oderunt quos metuunt , it is usuall to hate those whom we feare : if inferiour , yet the memory and sight of him doth upbraid with guilt , & affect with an unwilling & unwelcome review of the sinne , whereby he was wronged ; and Pride scornes reproofe , and loves not to be under him in Guilt , whom it overtops in Power : for Innocence doth alwaies give a kind of superiority unto the person that is wronged ; besides , Hatred is a kind of Apologie for wrong : For if a man can perswade himselfe to hate him whom he hath injured , he will begin to beleeve that hee deserved the injury which was offered unto him ; every man being naturally willing to find the first inducement unto his sinne , rather in another than himselfe .

The next cause ( which I shall observe ) is Feare , I meane slavish Feare : for as Love excludeth Feare ; so Feare begetteth Hatred ; and it is ever seene : Qui terribiles sunt , timent : they that terrifie others doe feare them , as well knowing that they are themselves hated : for as Aristotle speaketh , Nemoquem metuit , amat ; no man loves him whom he feares : which is the same with that of Saint Iohn , Love casteth out Feare : not a Reverend , submissive , awsull feare ; not a cautelous , vigilant and obedient feare ; not a feare of Admiration , nor a feare of Subjection ; but a feare of slavery and of Rebellion , all flashes of Horrour , all the tossings and shipwracks of a torne mind , all the tremblings of a tormented spirit ; briefely all evill and hurtfull feare . And this I beleeve is one principall reason of that malice and contempt of godlinesse , which shewes it selfe in the lives of Atheisticall and desperately wicked men , which as it ariseth out of the corruption of nature , so is it marveilously enraged by the fearefull expectation of that siery vengeance , which their pale and guilty consciences doe already preoccupate ; for as their conscience dictates , that they deserve to be hated by God ; so their stubbornesse and malice concludes that they will hate him againe ; Let us eate and drinke , for toomorrow we shall dye .

There may be a double root of this Feare outward and inward . The outward is the cruelty and oppression which we suffer from the potent , and thereupon the lesse avoidable malice of the person hated ( as it was the speech of Caligula , Oderint dum metuant ) And here in our Aversation ( if it observe that generall rule of goodnesse in passions , Subordination to Reason and Piety ) is , not onely allowable , but naturall , while it extends it selfe no further than the Evil which we wrongfully suffer . For I cannot but think that the spittle and scourges , the thornes and buffets , the reed and knees of those mocking and blasphemous Iewes were so many drops of that full Cup , which He , who knew no sinne , was so deepely desirous to have passe from him .

But then next , the inward root of Feare is the guilt and burthen of an uncleane and uncovered Conscience , for Pollution and weakenesse is naked , must needs be fearefull . And therefore that inference of Adam had truth in it , I was afraid , because I was naked : for having disrobed himselfe of Originall righteousnesse , hee was thereupon afraid of the curse and summons of an offended justice . Now from this feare may arise a double hatred ; an hatred of a mans owne Conscience : for an evill man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Ethic. lib. 9. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Scholiast . in ●…ophecl . ●… dip . Ty●… . Philosopher speakes , is not a friend unto himselfe , but flies and labours to runne away from himselfe , and is never in so bad company , as when he is alone , because then he keeps company with his owne Conscience .

Which is the reason why some mens hatred of themselves hath proceeded so far , as to make themselves the Instruments of that small measure of Annihilation , which they are capable of . Wherein notwithstanding they discover , how farre their fury should extend against themselves if they were as omnipotent to effect , as they are ready to desire it : for he that hates a thing , would if he were able , pursue it even unto not being . There is no man but hath a naturall hatred of Toads , Serpents , Vipers , and the like venemous Creatures . And yet that man which hates them most , if his Conscience be naked and let loose to flye upon him , if that worme that never dies ( unlesse killed with our Saviours blood ) begin thorowly to sting and gnaw him , would thinke himselfe a wise Merchant , if he could exchange beeings with the worst of these . The Worme ▪ and Viper of Conscience is of all the Creatures the most ugly and hatefull . A wicked man , when he doth distinctly know himselfe , doth love every thing , save God , better than himselfe .

— Diri conscia facti Iuvenal . Mens habet attonitos & surdo verbere cadit Occultum quatiente animo tortore slagellum . The mind being conscious of some dire offence , Fils them with feares ; a Torturer from thence Shaketh , and with redoubled blowes doth urge The unheard lashes of an hidden scourge .

Nor can I esteeme this a corrupt , though it be a miserable passion ; for as a bad man is to himselfe the worst , so is he by consequence the hatefullest of all Creatures .

The second Hatred , which may arise from that Feare which is caused by a secret guilt of minde , is of all others most corrupt and rancorous , namely an hatred of the Authors or Executioners of Iustice ; of the equity and justnesse of whose proceedings , we are from within convinced ; such as is the malice and blasphemy of malefactors against the Iudge , and of Devils and damned men against God and his righteous judgments , which yet they cannot but acknowledge that they most worthily doe endure : for it is the nature of proud and stubborne creatures ( as was before observed ) Odisse quos laserint , first to wrong God , and then to hate him .

Another particular cause of this passion may be a Disparity of Affections and Desires : for notwithstanding there bee many times Hatred where there is Similitude ( as those beasts and birds commonly hate one another , which feed upon the same common meat , as the Philosopher observeth ) Hist. Animal . and sundry men hate their owne vices in others , as if they had not the trade of sinne enough to themselves , except they got a Monopoly , and might ingrosse it ; yet this ever proceeds from an apprehension of some ensuing inconveniences which are likely to follow there-from , as hath beene formerly noted : So that in that very similitude of Natures , there is a disagreement of ends , each one respecting his owne private benefit .

Now the Corruptions herein are to be attended according to the Nature of that disparity whereon the passion is grounded ; which sometimes is Morall , wherein it is laudable to hate the vitious courses , in which any man differres from us , or we our selves from the right rule of Life ; so that the passion redound not from the quality to the person , nor breake out into an endeavour of his disgrace and ruine , except it bee in such a case , when our owne dignity or safety , which wee are bound more to regard , being assaulted , is in danger to be betrayed , unlesse prevented by such a speedy Remedy . Sometimes this Disparity may be in actions Civill , and with respect to society : and then as the opposition , which hatred discovereth , may be principally seene in two things ; Opposition of a mans Hopes , and of his Parts and abilities , by crossing the one , and undervalewing the other : So corruption may easily proceed from two violent and unreasonable grounds , Ambition and Selfe-love ; the one pursuing its hopes , the other reflecting upon its worth . And to this particular may be reduced , that Hatred , whichariseth out of a Parity of Desire , as amongst Competitors for the same Dignitie , or Corrivalls for the same Love , or Professours of the same Arte , either by reason of Covetousnesse , or Envy , or ambition , a greedy desire of their owne , or a discontented sight of anothers good . Mallem bic primus esse , quàm Rom●… secundu●… . Caesar de 〈◊〉 quodam dum Alpes transi●…t Pluiarc●… .

Nec quenquam jam ferre potest Caservè priorem Pompeiusve , parem — Thus two great Rulers doe each other hate , Casar no Better brookes , Pompey no mate .

And these are very unfit affections for society , when private love of men to themselves shall devoure the love which they owe unto their Country . Plutarch . de g●…rund : Rep. More noble was the behaviour of Themistocles , and Aristides , who when they were ever imployed in the publique service of State , left all their private enmities in the borders of their own Country , and did not resume them til they returned , and became private menagaine .

The last cause which I shall observe of Hatred may bee a setled and permament Intuition of the object , a penetrating , jealous , and interpreting fancy : because by this means a redoubled search and review doth generate a kinde of habituall detestation ; it being the nature of Evill commonly to shew worse at the second or third view . And that first , because the former Act doth worke a prejudice , and thereby the after apprehension comes not naked , but with a fore-stalled resolution of finding Evill therein : and next , because from a serious and fastoned search into the Object the faculty gaineth a greater acquaintance with it , and by consequence a more vehement dislike of it , the former knowledge being a master and light unto the latter . But light and wandring fancies ( though they may bee more sudden in the apprehensive of Evill , and by consequence liable to an oftner Anger , yet by reason of the volubility of the minde joyned with an infirmity and unexercise of memory , they are for this cause the lesse subject to deepe and rooted hatred .

Vnto this Head may bee referred that Hatred which ariseth from excessive Melancholy , which maketh men sullen morose , solitary , averse from all society , and Haters of the light , delighting onely like the a a Zeph. 2. 14. If. 34. 11 14 , 15 Shrieke ▪ Owle or the Bitterne in desolate places , and b b Matt●… 8. 28. monuments of the dead ▪ This is that which is called c c 〈◊〉 de Neur●… in M●… 〈◊〉 ▪ Pl●… . lib. 8 c. 2●… . 〈◊〉 Eclog 8. 〈◊〉 . M●…la de situ orb●… l. 2 ●…erus de prae●…g . d●…mon . l. 3. c. 2●… . 〈◊〉 . de Civ . Dei . l. 18. c. 17. Olaus 〈◊〉 de Reg. Septen●…r . lib. 18. c. 45. 46. 47. Lu●… . in Asine . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when men fancy themselves transformed into Wolves and Dogs , and accordingly hate all Humane society . Which seemeth to have bin the distemper of d d Dan. 5. 21. N●…buchadnezar , when hee was ●…hrust out from men , and did eate grasse with the beasts . e e Ci●…r . de Ami●… . & lib. 4. Tuscul. quaest. Suidas in Timon . ●… lutarch 〈◊〉 in Al●…ibiade & A●…tonie . La●…t . in Timone . 〈◊〉 . Adve●… . l. 24. cap. 33. Timon the Athenian was upon this ground branded with the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Man . Hater , because he kept company with no man , but onely with Alcibiades , whereof he gave this only account , because hee thought that man was borne to doe a great deale of mischiefe . And we read even in the f f So●… . l. 4. c. 18. 〈◊〉 . l ▪ 4. cap. 26. 〈◊〉 . lib. 5. c. 29. Histories of the Church , of men so marvelously averse from all converse or correspondence with men ; that they have for their whole lives long , some of sixty , others of ninety yeares , immured themselves in Cels and silence , not affording to looke on the faces of their neerest kindred , when they travelled farre to visit them . So farre can the opinion of the minde , actuated and furthered by the melancholy of the body , transport men even ou●… of humane disposi●…on , which the g g g g g g g g 〈◊〉 . polit. lib. 1. cap. 2. Philosopher telleth us is naturally a lover of Society , and therefore he saith that such men are usually given to contention , the signe and the fruit of hatred .

CHAP. XIIII . Of the Quality and Quantity of Hatred , and how in either respects it is to bee regulated .

I Proceed now unto the consideration of this Passion in the Quantity and Quality of its Acts : which must bee observed according to the Evill of the Object : for if that be unchangeable , there is required a continual Permanency of the Passion in regard of the disposition of the Mind : or if it be Importuna●…e and Affaulting , there is required a more frequent repetition of the Act. The same likewise is to bee said of the Quality of it ; for if the Evill be of an Intense and more Invincible nature , our Hatred must arme us the more : if more Low and remisse , the Passion may bee the more negligent .

Hero then is a fourefould direction of the Quantities and Qualities of our Hatred , and it will hold proportion in the other passions . First the unalterablenesse of the Evill , warrants the continuance of our hatred . Secondly , the importunity and insinuation of it warrants the Reiteration of our hatred . Thirdly , and fourthly , the greatnesse and the Remission of it requires a proportionable intention and moderation of hatred . We may instance for the three former in sinne , so much the worst of Evils , by how much it is a remotion from the best of Goods .

First then Sinne is in its owne formall and abstracted nature , Vnchangeable , though not in respect of the subject , in whom it dwelleth ; for a Creature now bad , may by the mercy of God bee repaired and restored againe ; but this is not by a changing , but by a forsaking of Evill , by a removing of it , not by a new molding it into another frame . Sinne then remaineth in its owne Nature unchangeable and alwaies evill , and the reason is because it is a Transgression of a perpetuall Law , and a Remotion from an unalterable Will : Sinne then is to bee hated with a continuall and peremptory hatred . But in other things there is according to the nature of their evils required a conditionall and more flexible dislike , they being evils that have , either some good annexed unto them ; or such as are of a mutable nature . And therefore wee see that in most things the variety of Circumstances doth alter the good or evill of them , and so makes the passions thereabout conversant , alterable likewise . Otherwise men may naturally deprive themselves of those contents and advantages , which they might receive by reasonable use of such indifferent things as they formerly for inconveniences now removed , did dislike . And in Morality likewise much dammage might be inferred , both to private persons and to the publique by nourishing such private enmities and being peremptory in continuing those former differences , which , though happily then entertained upon reasonable grounds , may yet afterwards prove so much the more harmefull , by how much the more danger is to be feared from the distemper of a growne and strong , than of a vanishing and lighter passion .

Secondly , Againe as no evill altogether so unchangeable as Sinne , so is there nothing so much to be opposed with a Multiplicity and Reiteration of our hatred in regard of its importunity and insinuation , that as there is an impudence in the assault , so there may be a proportionable resolution in the withstanding of it : Some Evils there may be , which require onely a present and not a customary exercise of this passion . Present I say when the Object is offensive and not customary ; because as the Object , so the Passion likewise may be unusuall . Sinne onely is of all other evils the most urging and active , furnished with an infinite number of st●…atagems and plausible impostures to insinuate into natures ( though best armed against such assaults ; and therefore here onely are necessary such reiterated acts , as may keepe us ever on our guard , that we be not unprepared for a surprize .

Thirdly , Then for the Quantity of an Evill , because that is not in any thing so intense as in Sinne whither wee consider it in its owne Nature , as a Rebellion against the highest good , or in its effects ; either in regard of the diffusion of it , it being an overspreading pollution , or of the vastnesse of it , both in Guilt and Punishment : In these respects our Hatred of it cannot be too deep or rooted : whereas other evils are not so intense in their nature , nor so diffusive in their Extension , nor so Destructive in their Consequents ; and therefore do not require an unlimited Passion , but one governed according to the Exigence of Circumstances .

And here I shall take notice of one or two particulars touching the manner of corruption in this particular . As first when a man shal apply his Hatred of Prosequution , or ill willing against that Evill , which is the proper object onely of Aversation : for some things there are onely of conditionall evills , which hurt not by their own absolute being , but by their particular use or presence , which being offensive onely in their application requires a particular forbearance , not any further violence to their natures .

Secondly , a Corruption in regard of Intension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophoc . A●…ax . is either when the passion admits not of any admixtion of Love , when yet the object admits of an admixtion of good ; or when the hatred is absolute against onely relative Evills . There is not any man betwixt whose naturall faculties and some particular courses or objects , there is not some manner of antipathy and disproportion ( it being the Providence of divine dispensation so variously to frame and order mens fancies , as that no man shall have an Independance or selfe sufficiency , no●… say unto the other members I have no need of you ; but there should bee such a mutuall Ministry and assistance amongst men , as whereby might bee ever upheld those essentiall vertues of humane society , Vnity and Charity , no mann being able to liue without the aide of others ; nor to upbraid others with his owne service . Now in this case , if any man , who either out of the narrownesse and incapacity , or out of the reluctancy and antipathy of his owne mind , is indisposed for some courses of life or study , shall presently fall to a professed vilifying of them , or to an undervalewing of Persons , who with a more particular affection delight in them , or to a desire of the not being of them , as things utterly unusefull , because hee sees not what use himselfe can have of them , he doth herein discover as much absurdity in so peremptory a dislike as a blinde man should doe in wishing the Sunne put out , not considering that hee himselfe receiveth benefit at the second hand from that very light , the beauty whereof hee hath no immediate acquaintance withall .

For as too excessively to doate on the fancie of any particular thing may prove harmefull , as appeareth in the Poeticall fable of Midas , whose unsatiable desire to have every thing that he touched turned to gold , starved him with hunger ; and so what hee out of too excessive loue made his Idoll , became his ruine ; ( as many men need none other enemy to undoe them than their owne desires . ) So on the other side , the extreame Hatred of any thing may be equally inconvenient ; as we see intimated in that other fable of the servants , who when they had , out of an extreme malice against the poore Cock , at whose early crow , their covetous master every day roused them unto their labour , killed him , and so ( as they thought ) gotten a good aduantage to their lazinesse , were every day by the vigilancy of their master , whose Couetousnesse now began to crow earlier than his Cock , called from their sleepe sooner than they are before ; till at length they began to wish for that , which the rashnesse and indiscretion of their hatred had made away . And therefore when we goe about any thing out of the dictates of Passion , it is a great point of Wisedom , first to consider whither we our selves may not afterwards be the first men , who shall wish it undone againe .

CHAP. XV. Of the Good and Evill Effects of Hatred . Cautelousnesse and Wisedome to profit by that we hate , with Confidence , Victory , Reformation . Hatred is Generall against the whole kind , Cunning , Dissimulation , Cruelty , running over to Persons Innocent , violating Religion . Envie , Rejoycing at Evill . Crooked Suspition . Contempt . Contumely .

I Now proceed to the Consequents or Effects of this Passion : And first for the usefull and profitable Effects thereof , which may be these .

First , a Cautelousnesse and fruit full Wisedome for our own welfare to prevent danger , and to reape benefit from that , which is at enmitie with us . For we shall observe in many evils that no man is brought within the danger , who ●…s not first drawne into the love of them . All inordinate corruptions then most desperately wound the Soule , when they beguile and entangle it . But the greatest use of this Caution is to Quod de 〈◊〉 obs ●…vavit . Plutar●… lib. de será nu minis ▪ 〈◊〉 〈◊〉 aliq●…n lo pro remedi ●…uit . Sen de Bene●… . l. 2. c. 18. learne how to benefit by the Hatred of others , and ●…s learned Physitians doe , to make an Antidote of Poyson . For as many venemous creatures are by Arte used to cure the wounds , and repaire the injuries , which themselves had made ( Naturall Attraction , as it were , calling home that poyson which injurie and violence had misplaced : ) So the malice and venome of an Enemy may by wisdome be converted into a Medicine , and by managing become a benefit , which was by him intended for an injury . Or to use the excellent similitude Plutarch . de Capiend . ex hostibus ut●… lit . Coel. Khodigin . Antiq. lect. l. 5. cap. 17. of Plutarch , As healthy and strong beasts doe eate and concoct Serpents , whereas weake stomacks do nauseate at delicates : so wise men do exceedingly profit by the hatred of their enemies , whereas fooles are corrupted with the love of their friends ; ond an injury doth one man more good , then a courtesie doth another . As Wind and Thunder when they trouble the Ayre , doe withall purge it ; whereas a long calme doth dispose it to putrifaction : or as the same Whetstone that takes away from a weapon , doth likewise sharpen it ; so a Wise man can make use of the detraction of an enemy to grow the brighter and the better by it . And therefore when 〈◊〉 advised that Carthage should be utterly destroyed , Scipio Nascica perswaded the contrary upon these reasons , that it was needful for Rome to have alwaies some enemies , which by a kind of antipe Florus . lib. 2. ristasis might strengthen & keep alive its vertue , which otherwise by security might be in dange●… of languishing and degenerate into luxury . Fo●… 1 Sam. 13. ●…0 . as the Israelites , when there was no Smith amongst them did sharpen their instruments with the Philistins ; so indeed an enemy doth serve to quicken and put an edge upon those vertues , which by lying unexercised might contract rust and dullnesse , and many times when the reasons of the thing it self will not perswade , the Feare of giving advantage to an Enemy , or of gratifying him , will over-rule a man , lest hereby he give his foes matter of Insultation .

Hoc Ithacus velit & magno mercentur Atridae . This makes our foes rejoyce , they would have bought With a great price those crimes we doe for nought .

Thus as a Sink by an house makes all the house the cleaner , because the Sordes are cast into that : Or as they observe that Roses and Violets are sweetest , which grow neare unto Garlick and other strong sented Herbes , because these draw away unto them any fetid or noxious nourishment : so the eye and nearenesse of an enemy serveth by exciting Caution and diligence to make a mans life more fruitfull and orderly , then otherwise it would have beene , that we may take away occasion from them that would speake reproachfully . And thus Hector sharpely reproving the Cowardice of his brother Paris ( who had beene the onely cause of the Warre and calamity ) when he fled from Menelaus , draweth his rebuke from hence , and telleth him that he was ,

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. To Father , City , People , losse and blame ; Ioy to his foes , and to himselfe a shame .

Secondly , Hatred worketh Confidence and some Presumption and good assurance of our owne , or some assisting strength against evils . Which ariseth first out of the former : for Cau●…lousnesse or Furniture against the onset of evil cannot but make the mind more resolute in its owne defence , than if it were left naked without Assistance . Againe , of all others , this is one of the most confident Passions , because it moves not out of sudden perturbations , but is usually seconded and backt with Reason , as the Philosopher observes ; Rb●…r . l. 2. c. 4. and ever the more Counsell , the more Confidence . Besides , being a deepe and severe Passion , it proportionably calleth out the more strength to execute its purposes . There is no Passion , that intendeth so much evil to another , as Hatred ; An-ger would onely bring Trouble ; but Hatred , Mischiefe ; Anger would onely Punish and Retaliate , but Hatred would Destroy ; for as the Philosophe●… notes , it seeketh the not being of what it Hates . A man may be Angry with his friend , but hee hates none but an enemy ; and no man can will so much hurt to his friend , as to his enemy . Now the more hurt a passion doth intend , the more strength it must call out to execute that intention ; and ever the more strength the more Confidence .

Thirdly it worketh some manner of Victory over the evill hated : for Odium semper sequitur 〈◊〉 animi elatione , as Scaliger out of Aristotle hath observed , It ever ariseth out of pride and height of mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Injury ever comes from some strength , and is a kind of Victory . For so farre forth as one is able to hurt another , he is above him . And this effect holds principally true in morall and practick courses ; wherein I think it is a generall Rule : Hee in some measure loves an evill , who is overcome by it : for conquest in this nature is on the Will , which never chooseth an object till it love it . There onely we can have perfect conquest of sinne , where will be a perfect hatred of it . Here , in the best , there is but an incompleat restauration of Gods Image : the body of nature and the body of finne are borne , and must die together .

Fourthly , it hath a good effect in regard of the evill hated in reasonable Creatures , namely the Reformation of the person , in whom that evill was . For as countenance and incouragement is the fosterer ; so Hatred and contempt serveth sometimes as Phisick to purge out an evill . And the reason is because a great part of that goodnesse , which is apprehended to be in sinne , by those that pursue it , is other mens approbation . Opinion puts valew upon many uncurrent Coynes , which passe rather because they are receiued , than because they are warrantable . And therefore if a man naturally desirous of credit see his courses generally disliked , he can hardly so unnature himselfe , as still to to feed on those vanities , which hee seeth doe prouoke others unto loathing , though I confesse , it is not a perswasions of mens , but of Gods hatred of sinne , which doth worke a genuine and thorow Resormation .

I now proceed to observe those Effects , which are corrupt and hurtfull : and here wee may observe ,

First , the rule of Aristotle , whose maxime it is , that Hatred is alwaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the whole kinde of its object ▪ so then all the actions and effects of this Passion are corrupt , which are not Generall , but admit of private Reservations and Indulgences . For since tho nature and extent of the passion is ever considered with reference to its object , there must needs bee irregularity in that affection , when it is conversant about an uniforme nature with a various and differing motion . And this is manifestly true in that , which I made the principall object of a right hatred , Sin . In which , though there is no man , which finds not himselfe more obnoxious and open to one kind than another ( it being the long experienced policie of the Devill to observe the diverse conditions of mens natures , constitutions , callings , and imployments ; and from them to proportion the quality of his insinuations upon the will ; ) insomuch that a man may here in happily deceive himselfe with an opinion of loathing some evils , with which , either his other occasions suffer him not to take acquaintance , or the difficulty in compassing , disgrace in practising , or other prejudices perswade to a casuall dislike thereof , yet I say it is certaine , that if a mans Hatred of Sinne be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Vniversall and transcendent Hatred against all sinne , even those which his personall relations make more proper unto him , if hee doth still retaine some privy exceptions , some reserved and covered delights , be his pretences to others , or his perswasions to himselfe what they will , this is rather a personated than a true hatred a meteor of the braine , than an affection of the Soule . For as in the good , so in the ill of things ; notwithstanding there seeme to be many contrarieties and dissimilitudes ( as Seneca saith ) Scelera dissident , that sinnes do disagree ; yet indeed there is in that very contrariety such an agreement against God ( as in Herod and Pilate against Christ ) as admits not of any , in order unto God , but a gathered and united passion . And hence is that of Saint Iames , Hee that offendeth in one is guilty of all ; because in that one hee contemneth that Originall Authority which forbad all . There are no tearmes of consistence betweene love and hatred divided upon the same uniforme Object . It is not the materiall and blind performance of some good worke , or a servile and constrained obedience to the more bright and convicting parts of the Law , that can any more argue , either our true love to the Precept , or our hatred to the Sinne , than a voluntary patience under the hand of a Chirurgion can prove , either that we delight in our owne paine , o●… Abhorre our owne flesh . It is not Gods Witnesse within us , but his Word without us ; not the Tyrannie of Conscience , but the goodnesse of the Law that doth kindly and genuinely restraine the violence , and stop the Eruptions of our defiled nature . Or though perhaps Feare may prevent the exercise and sproutings , nothing but Love can pluck up the root of sinne . A Lacedemonian endeavouring to make a Plutarch . 〈◊〉 . La●…on . dead carcasse stand upright as formerly it had done while it was alive , and not effecting it , concluded that outward meanes would availe little except there were something Within to support it . It is certainely so in actions as it is in bodies . Feare as an outward prop may helpe a while to keepe them up , but Love is the inward forme and life of them , without which they will quickly faint and fall againe .

Secondly , Another evill effect of hatred is a close and cunning Dissimulation in suppressing of it , Vide Sen●… . Epist. 103. and palliating it with pretences of fairenesse and plausibility , till it have a full advantage to put forth it selfe . For by this meanes is the passion strengthned , and the Person , whom it respects , weakned : this by incautelousnesse and Credulity ; ( for common Charity , when it sees no signes of malice , will not easily suspect it ) that by Restraint and Suppression ; for any thing the more united , the more weighty it is : and as Winde , so Passions , the closer it is pent , the more strength it gathereth ▪ Plutarch compareth it unto fire raked under ashes , and reserved untill another day , when we have some use of it . Which disposition the Historian hath often observed in Tiberius ( whose principall vertue was Dissimulation ) who being offended in the Senate with some words spoken by Hatevius and Scaurus ; the Historians observation upon it is this . In Hat●…vium statim invectus ; Scaurum , cui implacabilius irascebatur , Tacit. A●…al . lib. 1. silentio tramisit . The one he rebuked ; but the other whom he more implacably hated , hee passed by with silence . And elsewhere upon occasion , Quae in praesens civiliter habuit , sed in animo revolvente ir as , etiamsi impetus affectionis langu●…rat ▪ memoria val●…bat . Though hee seemed to Anal. lib. 4. Sta●…it 〈◊〉 odium donet impetus 〈◊〉 ●… savor 〈◊〉 langueret d●… Do●…n ▪ in vita . Agric. take what was spoken courteously , yet hee laid it up in his minde , and though the heate of Passion , by being suppressed , did languish , the memory and grudge remained strong still . In which words the Historian hath expressed that excellent description of the same quality in Homer .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad x. 81. Dieg. La●… . l. 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…ripid . Med●…a . 119. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L●…w men with a Kings wrath are quite opprest , For though he seeme the same day to digest The ●…eate of 's Passion , yet he still reserves Close Anger in his breast , till fit time serves .

Whereunto agreeth that of the Tragedian ,

Ira quaetegitur , n●… Senec. Traged . Med●… . Professa perdunt odia vindictae locum . Anger that s hid gives surer blowes . A●…erta Odia pal●… de pell●… , 〈◊〉 & do●…um Obscu●… , ●…eque in●…vita bi●…ia . Tacit. Hist. lib. 4. Plutarch . A. pop●…ib . & in Fabi●… . But profest hate doth revenge lose .

And therefore Hanniball was wont to say that hee was more afraid of Fabius when hee did nothing , than of Marcellus when he did fight , of the one mans closenesse , than of the others boldnesse ▪

And the reason why of all the Passions this o●… hatred can thus smother and suppresse it selfe is , because it doth not affect the heart with troubl●… or sadnesse ( which affection the soule loves no●… Aristotle , & ●…venal . V●…ndicta mal●…m quo non 〈◊〉 ull●… . long to hold fast ) but with a perverse joy and delight in pondring the contrivances of Revenge ( which the Philosopher and the Poet have place●… among the Objects of Delight . )

Now of all the waies whereby this passion i●… supprest , the most hatefull to God and man i●… when men doe palliare and shrowd their mali●… under pretences of Love , and praise men unto ●…ine . Aelian . de A●…imal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40. Like the Panther which with his swe●… breath allureth other Creatures to come un●… him , and when they are come , devoureth the●… Pessimum inimicoru●… genus la●…dantes , of all kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophoc . in Aiai . of enemies those are the worst , which as the Pr●…phet speakes , doe break●… mens heads with oyle , a●… make a poyson of their owne merits to kill the●… with praises , as Achilles spake in the Poet.

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad . ●… . 313. Salust . in ●…il . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That man 's as odious to me as hell gates , Who with his mouth speakes faire , with his heart hates .

And it was wicked counsell which Theog nis gave to his Cyrnus , amongst so many sage and morall precepts , like a dead flye in a pot of oyntment .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fawne on thy Foe , till he be in thy will , Then , without Reasons give revenge her fill .

It is a quality of all others most distant from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Soph●… . ●…bid . noblenesse and ingenuitie of mind , for generous spirits will acknowledg with honour and love the vertues of their enemies ; as Fabritius Lucinus , A. Gilli●… . lib. 4 cap. 8. when many were competitours for the Consulship gave his suffrage to Cornelius Ruff●…nus , the worthiest of the Company , though hee were his bitter enemie : and Caesar caused the demollished statues of Pompey to be erected againe , not suffe●…ing Plutarch , de capium ex h●…st ▪ bu●… 〈◊〉 . Hom●…●… a. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T●…ogn . the honor of so brave a Commander ( though his enemie ) to bleed and languish under his eye . Whereupon Cicero told him that in restoring the Statues of Pompey ▪ he had fastned and made sure his owne . And Publius Scipio made none other use of his Enmity with Tiberius Gracchus , than to dispose his daughter unto him in marriage , because Au●… G●…ll . l. 12. c. 8. Liv. li●… . 38. at that time when he was sure to judg with least favour and partiality , he found him to bee a vertuous and deseruing man . And the Emperour Adrian , to shew that he esteemed Hatred retained a base and un-princely disposition , as soone as hee came to the Empire , he layd aside all his former enmities , in so much as then meeting one , who had beene his capitall enemy , he said unto him , 〈◊〉 〈◊〉 . in Hadrian . Evasisti , thou art now escaped from my displeasure .

Thirdly , Another evill effect of Hatred is cruelty ; for it * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . seeketh ( as I noted out of the Philosopher ) the Not-being of that which it hates ▪ and therefore among the Egyptians , a * * D●…g . 〈◊〉 . lib. 7. Clem. Alex. Padag . l. 1. c. 8. Cle●… . Alex. Strom. lib. 5. & lib. 1. Fish was the Hieroglyphick of Hatred , because of all Creatures they doe most devoure one another . And thus Achilles in the Poet expresseth his hatred of Hector , when he befought him to bestow upon his dead body an honourable buriall .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 345. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would my mind would give me leave to gnaw Thy Flesh in morsells and to eate it raw .

And the like like expressions we finde of the cruelty of Tiberius , a man full of rancour .

Fastidit vinum , quia jam sitit iste Cruore , 〈◊〉 Tiber. c. 19. Tam bibit hunc avidè , quàm bibit antè merum . He loaths all Wine for Blood , & now with mo●… Greedy delight drinkes this than that before .

Hatred contenteth not it selfe with the death of an Enemie , but is many times prodigious in the manner of it , and after out-lives that which it hateth , insulting with pride and indignities over the dead bodie which cannot complaine , nor otherwise , but by its owne loath somnesse revenge 〈◊〉 ▪ de Ca lig. & in 〈◊〉 . ●… . ●…1 . it selfe . Caligula , that monster of men , when hee commanded any to bee slaine , gave this charge with it , It a feri ut se m●…ri sentiat , that hee should perish with such lingring blows , as that he might feele himselfe to dye . And he often commanded Ib. in Calig . aged men to stand by and looke upon the slaughter of their children , and after would force them Senec. de Ir●… . lib. 2. c. 33. unto mirth and feasting , for feare of their others which were left alive ; for to have mourned for one , would have forfeited the others . And for indignities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . Aiax . Taci●… . hist. lib. 1 offered unto dead bodies , there is nothing , which more frequently occurreth . The Philistines cut off the head of Saul and sent it in Triumph up and downe their Country . And the Historian notes of Otho that he never looked with Capita hostiu●… in 〈◊〉 〈◊〉 〈◊〉 , Apud I●…st . lib. 14. Vir●… . 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ & . 〈◊〉 . 〈◊〉 〈◊〉 . more insatiable delight upon any spectacle , than the head of Piso his enemy . So when the Grecians saw the dead body of Hector , every man ( as the Poet describes it ) did bestow a stab , and a contempt upon it . But above all most hatefull was the cruelty of Marc. Antonius and his wife Fulvia , shewed on the dead body of Cicero the glory of the Romane eloquence , they cut off his head and his hands , setting them in contempt , where he was wont to deliver those excellent Orations ; from whence they tooke it to their Table , and Fulvia cursing it and spitting upon it , pulled out Pe●… . Cri●…it . lib. 1. cap. 8. Pl●…tarch . 〈◊〉 〈◊〉 . the tongue ( which all ages have admired ) out of the mouth , and pricked it full of holes with her needle or bodkin ; to shew that malice would ever doe mischiefe to a man in his noblest and highest treasure ▪ as we see in that desperate Italian , who having his enemy in his mercy , first made him ( in hope to escape ) to renounce his religion and salvation , and then presently slew him ▪ that as farre , as was in his power , hee might kill his soule , as well as his body .

But yet further Hatred doth not content it self Se●…t . Titi●…s quod habuit 〈◊〉 〈◊〉 ▪ 〈◊〉 d●…mi s●…a ▪ 〈◊〉 . ci●… . pro Rabini●… . to be Cruell to the person hated , but runneth over from him unto others , that have any relation to him , though never so innocent : As we see in Haman , who though onely displeased with the neglect of Mordecai , thought scorne to lay hands on him alone , and therefore plotted the ruine of all the Iewes . And it is noted by Historians , that when Sejanus fell , the storme lighted on his Family Tacit. Ana●… . lib. 5. 6. Su●… ▪ Tib ●… . ●…1 . Anal. lib. 15. Plutarc●… . de cap. ex ●…st . 〈◊〉 . Q. Curt. lib. 7. and friends as well as on himself : as is also observed in the punishment of the conspiracy against Nero detected by Millichus . And Themist●…cles ( though innocent ) was like to have suffered in a crimination of Treason , onely for being a friend unto Pausanias . Yea so over flowing is this Quality , that it will sometimes strike a friend rather than not reach an enemy . It was a wicked I 〈◊〉 de Adul●…t . & Ami●… . 〈◊〉 . In 〈◊〉 . pro●…ession of Darius , Pereat cum inimico 〈◊〉 , Let my friend rather perish with mine Enemy , than mine Enemy escape by my friend . And hence it is observed of Aristides , that he was wont to propose such advices as hee knew did conduce unto publick weale by some other men and not from himselfe , least Themistocles out of hatred of his person , should have withstood and impedimented a generall good . But Ajax in the Poet went yet higher .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Sop●…oc . in Aiac . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So I may slay mine Enemy , Let the same ruine swallow me .

And the principall reasons of this over flowing Forsan ●…uturus 〈◊〉 〈◊〉 patris . Senec. 〈◊〉 . of hatred are Feare and Cowardice ; for he , who hateth the Father , and sheweth cruelty unto him , doth usually feare the Sonne , lest he rise up in his fathers quarrell : and hence is that maxime of cruell policy ,

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S●…asinus apud Clem. Alex. Str●…m . 6. Hom. Odyss. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 307. Odium etiam Ti●…or sp. rat . Tertul. Ap●…l . cap. 26. Vlc●… 〈◊〉 ●…x 〈◊〉 〈◊〉 consu●…um . Am. Marc. l. 27. & A●…ist . 〈◊〉 ▪ lib. 2. That man's unwise who doth the father slay , And leaves the Sonnes his quarrell to repay .

For wee know Orestes revenged his fathers quarrell and blood upon Aegisthus .

And besides cruelty doth usually proceed from cowardice , as Amianus Marcellinus hath observed , and fearefull men , when they have any advantage to be cruell , doe seldome hold any measure therein , as being ever in doubt , if they leave any fire unquenched , that themselves shall bee burned with it . And therefore wee never read of any Emperours , which were more cruell , than those who were most fearefull and effeminate , as 〈◊〉 . de I●…a lib. 1. c. 13. Tiberius , Caligula , Nero , Commodus , &c. As they say that wounded beasts , when they die , bite hardest ; Maximè 〈◊〉 esse sotent morsus 〈◊〉 〈◊〉 . Flor●… lib. 2. c. 15. their feare and despaire making them furious : So there is no wrath or Cruelty to that which proceeds from weaknesse , when it hath either jealousie , or advantage , or despaire to set it on . Yea , so violent it is , that it hath transported men unto profanesse , and made them violate Nature and Religion . As wee see in the cruelty of Tiberius towards the family of Sejanus , who , because Su●…t . Tiber c. 6●… it was an unheard and prodigious thing for Tacit. Anal. i. 5 a little tender virgin to be strangled , gave command that the daughter of that late Favourite , should first be defloured , that so shee might bee the fitter to bee slaine . And Boniface the eighth Pet. C●…init . lib. 7. c. 13. Pope of that name being , according to the Ceremony of that Church , on Ash-wednesday to sprinkle ashes on the heads of such Bishops , as kneeled at his feet , and in some serious manner to mind them of their mortalities ; when Prochetus Bishop of Genua , whom he bitterly hated , tendered himselfe at his fees to receive this Ceremony , he threw the Ashes in his eyes , with this benediction , A Gebelline thou art , and as a Gibelline thou shalt die : so powerfull was his malice to profane the rites of his religion ! Yea , so farre will hatred proceed in this desperate contempt of God , that , if we may beleeve so prodigious a villany , it hath somtimes turned the very cup of the Lord into a Cup of poyson : as it is reported of Pope Victor the third , that he was poysoned in the Martin . apud 〈◊〉 . in vit. P●…nt . 3. Chalice at the Communion . Nether have there been wanting Examples of desperate men , who have made the most holy parts of Religion , Vowes , and Sacraments , the Seales and Pledges of their conspiracies in Malice : as once Catiline Salust . in Cat. Florus lib. 4. Dion . lib. 37. Plut. in lice●… . & in Poplico ●…d . and his associates did animate themselves in their bloudy purposes , with drinking the bloud of a slaine Childe .

Now of all Hatreds , there are none more furious and unnaturall than those which arise out of contrarieties in Religion ; because as a Stone , the higher the place is from whence it fals , doth give the more dangerous blow : no wound 's so mortall , as that of a Thunder-bolt : so of all other those Hatreds which make pretences unto Heaven , and which arise from motives of the highest Nature , are ever most desperate and mortall . And therefore our Saviour tels us , that in this case men would forget all the bonds of naturall Obligation ; insomuch that the Father would deliver his owne Childe , and the Children their Parents unto death . As we find that the bloudy Hatred of Cain against Abel arose from the different acceptance of their Sacrifices . Neither is it any wonder if that enmity grow excessive , which hath Zeale to kindle it , and pretence of Religion to warrant it : For when that which should restraine and set limits to a Passion , is made a party to ingage it , and sewell to foment it , no wonder if a Passion which hath no bounds from Religion , do impose 〈◊〉 t●…nere in ●…o dissi●…ile est quod b●…num esse 〈◊〉 . 〈◊〉 . Ep. 23. Plut. de Isi●… . & O●…od . 〈◊〉 . none upon it selfe . And this occasion of mutuall Hatred , wee finde observed even in the ridiculous superstitions of Egypt , when one Towne would kill and eat the flesh of another in zeale to the Sheep , or Calves , or Dragons , which they did severally worship .

— Summus utrinque Inde furor vulgo qùod Numina vicinorum , Odit uterque locus . This caus'd their rage , this made their great debate : One Towne did worship what the next did hate ▪

Another dangerous effect of Hatred is Envy and Malignitie at the sight of anothers happines ; A●…ist . Rbe●…or . lib. 2. cap. 10. Plut. de Odi●… & I●…vidia . and therefore Envy is called an Evill Eye , because all the diseases of the Eye make it offended with any thing that is light and shineth ; as Vermine doe ever devoure the purest Corne , and Moaths eat into the finest Cloath , and the Cantharides blast the sweetest Floures . So doth Envy ever gnaw that which is most beautifull in another whom it hateth ; and as the Vulture , draweth Aelian . de Animal . lib. 3 c. 7. lib. 4 c. 18. sicknesse from a perfume . For such is the condition of a rankorous Nature ; as of a raw and angry wound , which feeles as great paine in the good of a Chirurgions , as in the ill offices of an Enemies hand , it can equally draw nourishment unto this Passion from the good and ill of whom it hates ; yea and commonly greater too from the good than from the ill : For , Odiorum 〈◊〉 causa quand●… iniquae : When Hatred is built upon a bad foundation , it commonly raiseth it self the higher . And the reason is , because in Passions of this Nature , the lesse we have from the Object , the more we have from our selves , and what is defective to make up our malice in the demerit of him whom wee hate , is supplyed by the rising of our owne stomacke : as we see in the body that thin and empty nourishment will more often swell it than that which is substantiall .

And therefore I thinke there are not any Examples of more implacable Hatred , than those that are by Envy grounded on Merit . As Tacitus Tacitus . observes between the passages of Domitian and Agricola , that nothing did so much ▪ strengthen the Emperours hatred against that worthy Man , as the generall report of his honourable behaviour and actions in those military services , wherein hee had been imployed . And the same likewise he intimates in the affections of Tiberius and Piso towards Germanicus . Plutar. lib. de R●…p . Gerendâ .

It is wisely therefore observed by the Historian , That men of vast and various imployments , have usually the unhappinesse of Envy attending them , which therefore they have sometimes declined by retyring and withdrawing themselves from continuall addresses , as a wise mariner , who ( as he spake ) doth aliquantulum remittere Clavum 〈◊〉 magnam fluctus vim. And thus we finde the honour which Davids merits procured him , which was the foundation of that implacable Hatred of Saul towards him . For as in naturall motions , that which comes from the faithest extreme , is most swift and violentiso in the motions of the Minde , the further off wee fetch the reason of our Hatred , the more venomous and implacable it is .

And here we may observe the mutuall and interchangable services , which corrupt affections exercise amongst themselves : For as Philosophy observes in the generation of those cold Meteors which are drawne to the middle region of the Aire , they are first by the coldnesse of the place congealed , and afterward doe by the like impressions fortify and intend the same quality in the Region : so here Hatred first generates Envy ; and this againe doth reciprocally increase Hatred , and both ioyne in mischiefe . So much the more hurtfull to the Soule , wherein they are , than to the Enemy whom they respect , by how much they are more neer and inward thereunto : for certainly a malignant humour doth most hurt where it harboureth .

From this followeth another evill Effect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L●…er . l●… Zen. lib. 7. Plutarch . de C●…riosit . Arist. Ethic. lib. 2. cap. 7. Mag. Mor. cap. 2●… . Prov. 17. 5. ●…4 . 17. which I will but name , being of the same Nature with Envy ; and it is that which Philosophers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rejoycing at the calamity of him whom wee hate , a quality like that of those who are reported to have * * Culi●… Rhod. Antiq. lect. lib. 6. cap. 35. been nourished with poyson . For as in Love there is a mutuall partaking of the same loyes and Sorrowes ( for where the will and affections are one , the senses are in some sort likewise ) so Hatred ever worketh contrarietie of affections : That which worketh Griefe unto the one , doth worke Ioy unto the Di●…g . L●…rt . l. ●… . other . And therefore Thales being asked how a Man might bee cheerfull and beare up in afflictions , answered : If hee can see his enemies in worse case than himselfe . The Poet hath given us the Character of such kinde of Men :

Pectora selle virent , Lingua est suff●…sa ve●…eno : Risus abest , nisi quem visi fecere Dol●…res . Their breasts with gall , their tongues with venome flow : They laugh not , till they see men brought to woe .

And therefore they are elegantly compared by the Philosopher unto Cupping Glasses , which draw onely the vitious humours of the body unto them , and unto Flies that are overcome with the spirits of Wine , but nourished with the froth . Like those Wormes which receive their Life from the corruption of the Dead . And surely , the Prince of Devils may well have his Name given him from * * Ecclz●… . Math. 12. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v●…rtunt 70. 2. Reg. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a●…d Pa●…san . lib. 5. & Clem. Alex. in Protreps . Myiode●… v●…cat Plin. l. 29. cap. 6. Flies , because hee taketh most pleasure in the ulcers and wounds of Men , as Flies ever resort unto Sores .

Another corrupt Effect of Hatred is a sinister and crooked suspition , whereby with an envious and criticall Eye we search into the actions and purposes of another ; and according as is the sharpnesse of our owne wits , or the course of our owne behaviour and practices , we attribute unto them such ends as were haply never framed but in the forge of our owne braines : Evill men being herein like Vultures , which can receive none but a foule Sent. It is attributed amongst one of the noble Attributes of Love , that it Thinketh none Evill : and certainly , there is not a fouler quality against Brotherly Love , than that which ( for the satisfying of it selfe in ( but the Imaginary Evill of him whom it disliketh ) will venture to finde out in every action some close impiety , and pierce into the reserved and hidden passages of the heart : like him in the Philosopher , who thought where ever hee went , that hee saw his owne Picture walke before him . And there fore we see how Agrippina when she would not discover any shew of Feare or Hatred towards her Sonne Ner●… , who had at the first plotted her death on the Sea ; and that fayling , sent the second time Anicaetus the Centurion to make sure worke , did in both these practices decline all shew of suspition , and not acknowledge either the Engine or the Murther to be directed by him . Solum Insidiar●…m remedium aspiciens , si non intelligerentur . Tacit. A●…al . lib ●…4 . Supposing the onely remedies of these plots to bee , if shee seemed not to understand them . For ill meanings doe not love to be found out . As the same Historian telleth us of Tiberius , Acrius accepit recludi quae premeret : Hee hated that man who would venture to dive into his thoughts . And certainly there is not any crooked Suspition which is not rooted in Hatred . For as to thinke the worst of our owne Actions , is a signe of Hatred to our sinnes ( for I thinke no man loves his sinnes who dares search them : ) so contr●…riwise to have an humour of casting the worst glosses upon the Actions of another Man , where there is not palpable dissimulation , argues as great a want of Love . Wee search for Evill in our selves to expell it ; but wee search for evill in another to finde it . There is scarse a more hatefull quality in the eyes of God or Man , than that of the Herodians , to lye in wait to catch an innocent man , and then to accuse him .

Another Effect which proceedeth from corrupt Hatred , is proud and insolent carriage , whereby wee contemne the quality , or undervalue and villifie the Merit of a person . For though the Apostle hath in this respect of Pride and Swelling , opposed Knowledge unto Love : Knowledge puffeth up , but charity edifieth ; yet the opposition holdeth not there onely : For there is Tumor Cordis , as well as Tumor Cerebri ; as well a stubborne as a learned Pride , a Pride against the Person , as against the weaknesse of our Brother , a Pride whereby wee will not stoope to a yeelding and reconciliation with him , as whereby wee will not stoop to the Capacitie and Edification of him ; that is , the swelling of Malice , and this of Knowledge . And hence it is that Hatred ( as Aristotle hath excellently observed ) Rbet . l●… . 2. ●… . 4. when it is simple and alone ( though that seldome fall out ) is without the admixtion of any Griefe . And the reason I take it is , because Griefe is either for the Evill of another , and so it is ever the Effect of Love ; or for the Evill which lyeth upon our selves , and so is the cause of Humilitie ; neither of which are agreeable with Hatred , whose property ever it is to conceive in it selfe some worth and excellency , by which it is drawne to a Contempt and Insolence towards another Man . And therefore as it was Pride in Men and Angels , which wrought the first Hatred between God and them ; so the most proper and unseparable Effect of this hatred ever since is Pride .

The last Corruption of this Passion is Impatience , Contention and Fury , as the wise Man telleth us , Hatred stirreth up strife . And therefore Prov. 10. 12. that worthy Effect of Love , which is contrary to this of Hatred , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and Longanimitas . Long suffering to signifie some length , distance , and remotion between a Mans Minde and his Passion . But Hatred , being of a fierce Nature , is so farre from admitting any Peace , or yeelding to conditions of parley , that as hath been observed out of Aristotle ) it rests not satisfied with the Misery , but desires ( if it bee possible ) the utter overthrow of an Enemy .

CHAP. XVI . Of the Affection of Desire . What it is . The severall kindes of it , Naturall , Rationall , Spirituall . Intemperate , Vnnaturall , Morbid Desires . The Object of them Good , pleasant , as possible , as absent either in whole , or in degrees of perfection or continūance . The most Generall Internall cause Vacuity , Indigence . Other Causes , Admiration , Greatnesse of minde , Curiosity .

THe next Passions in order of Nature to these two are Desire and Abomination , which because they differ not much otherwise from Love and hatred , than the Act from the Habit , or then a man sitting from himselfe walking , Desire being but the motion , and exercise , as delight is the Quiet and Repose of our Love , I shall therefore the more briefly passe it over . Desire is the wing of the soule whereby it moveth , and is carried to the thing which it loveth , as the Eagle to the Car●…ise I●…b 39. 30. Math. 24. 28. ●…abac . 1. 8. in the Scripture proves , to feed it selfe upon it , and to be satisfied with it . For as the Appetite of the Eagle is attended with sharpenesse of fight to discover its prey , with swiftnesse of wing to hasten unto it , and with strength to seize upon it : So according to the proportion of the Soule●… love unto its object doth it command and call together both the Wisedome and Powers of the whole man to direct unto , and to promote the procuring of it . And the very best characters and truest lineaments which can bee drawne of the minds of men , are to be taken from their Desires , 〈◊〉 . Nat. Qu●…st . ●…p . 26. rather than from their Practises . As Physitia●… often judge of the Diseases of sicke men by their Appetites . Ill men dare not doe so much evill as they desire , for feare of shame or punishment ▪ Good men cannot doe so much good as they desire fo●… want of Power and Provisions of vertue . Besides Practises may be over-ruled by ends , but Desires are alwaies genuine and naturall , for no man can bee constrained to will that which ●…ee doth not love ; And therefore in the Scriptu●… good men have had most confidence in approving themselves unto God by their affections and the inward longings of their soules after him as being the purest and most unfaigned issues of Love ▪ and such as have least Proximity and Danger of infection from forraigne and secular ends . Sai●… Rom. 7. 18 , 19. I●… . 21. 17. Paul himselfe was much better at willing than 〈◊〉 performing ; and Saint Peter who failed in his promise of D●…ing , dares appeale to Christs ow●… Omniscience for the truth of his Loving . Wha●… ever other defects may attend our actions , this is an inseparable character of a pious soule , that ●… 〈◊〉 . 1. 11. Is●… . 26. 8. Phil. 3. 20. desires to feare Gods name , and according to th●… prevalency of that affection , hath its conversation in heaven too . In which regard Christ is called the Desire of all Nations , both because where H●…g . 2. 6. Iohn ●…2 32. Ps●…l . 1●…7 . 9. he is he draweth all the hearts and desires of his people unto him , and also doth by his grace most fully answer and satisfie all the desires that are presented before him : as it is said of one of the Romane Emperours Neminem unquam dimisit Tristem , he never sends any discontented out of his presence .

The desires of the Soule are of three sorts , according to the three degrees of perfection which belong unto man , Naturall , Rationall , Spirituall .

Naturall desires respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things of Arist. 〈◊〉 . lib. 7. cap. 6. simple Necessity to the Being , Preservation , and integrity of Nature , as the desires which things have to their proper nourishment and place ad conservationem individui , for preserving themselves and to propagation , & increase ad conservationem speciei , for preserving of their kind .

Rationall Desires are such as respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such things as are Elegible in themselves , and the proper objects of right Reason , such as Felic●…y the common End of all rationall Appetitions , Vertue the way , and externall good things , as Health , Strength , Credit , Dignitie , Prosperity , the Ornaments of humane life .

Spirituall Desires respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9. ●…3 . 1. Cor. 3. 13. Col. 3. 1. Heavenly , and spirituall things , the things of God , Things which are above , The knowledge whereof we have not by Philosophicall , but by Apostolicall discovery , by the Spirit of God who ●…ely searcheth the deepe things of God .

The Cor●…pt Desires contrary unto these are either Vitious or Morbid . Vitious are againe of two sorts : First , Intemperate and incontinent Desires , which erre not in the substance or nature of the thing desired ; but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Philosopher speakes in the measure and manner of desiring Prov. 31. 6. 1. Tim. ●… . 23. Ps●… . 1●…4 . 15. them . It is lawfull to drinke Wine , and a Man may erre ( as Timothy did ) in an over * * Vid. Soc●…at . lib 4. cap. 1●… . Euseb. lib. 4. c. 38. l. 5. c. 17. ●…ren . l. 1. c. 34. Tertul. adv. Psy●… c. c. 15. Epiph. T●… . 2. l. ●… . Vid. G●…l . St●… . A●…iq . Comm. lib. ●… . cap. 7 , 8. Clem. Al. pad . lib. 2. cap. 1 , 2. 〈◊〉 . lib. ●… . adv. 〈◊〉 rigorous severity to Nature , when health or needfull refreshment requireth it : For our flesh is to be subdued to reason , not to infirmities , that it may be a servant to the Soule , but not a burden . But if we let Wine bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Heathen called it , to take a freedome against us , like Cham to mocke us , and discover our nakednesse , and make us servants unto it . If we doe not only eate Hony , but surfet on it ; If wee must have meat like ▪ Israel in the Wildernesse , not only for our Need , but for our Lust ; If we eat and drinke so long that we are good for nothing , but either to lye downe and sleep , or to rise up and play , to live to day and to dye tomorrow ▪ If we make our belly the grave of our Soule , and the dungeon of our Reason , and let our Intestina as Megarens●… obsonan●… , quasi crasti●…d die ●…rituri . Tert. Apol. cap. 39. well morally as naturally farre exceed the length of the whole Man besides . This is in the Apostles phrase to be lovers of pleasure rather then lovers of God , and it is an intemperate excesse against natural desires which will ever end in pain . It was a witty speech of A●…acharsis the Philosopher , Diog. L●…ert . l. 1. that the Vine beareth three sorts of Grapes : The first of Delight : The second of Excesse : The third of Sorrow . If wee let our Delight steale us into Excesse , and become a mocker , our Excesse will quickly betray us unto Sorrow ( as Dalilah did Sampson to the Philistins ) and let us know that Prov 20. 1. Pl●… . de Audi●…one . after Wine hath mocked it can rage too . Like the head of the Polypus , which is sweet to the Palate , but after causeth troublesome sleeps and frightfull dreames .

Secondly there are brutish and unnaturall Desires , which the Philosopher calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ferine 〈◊〉 . l. 7. c. 6. and inhumane , instancing in those barbarous Countries , where they use to eat mens flesh and raw meat ; and in the Woman who ●…ipped up Women with childe that shee might eat their young ones : Vnto which head I refer those which the Apostle cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Rom. 1. 26. 1. Thess. 4. 5. ●…de ve●… . 7. Vid. Eus●… . de pr●…p . Evang. lib. 1. cap. 4. Hierom. lib. 2. Contr. Iov●… . vile and dishonorable , Affections and Passions of Lust wherein forsaking the guidance of Nature , they dishonored their bodies amongst themselves , and gave themselves over , as S. Iude speaketh unto strange flesh ; also incestuous and promiscuous Lusts , going with naked and painted Bodies , as the antient Brit●…aines offering of men and children in sacrifices , eating of the bodies of Friends that dyed , burning of the living with the dead , and other like savage and barbarous practices , The●…d . Serm. 9. de l●…b . C●…l Rodingin . Antiq. lib. 10. cap. 21. 28. P●…n . lib. 5. cap. 17. 30. & lib. 7. cap. 2. wherein wee finde how farre naturall corruption improved with ignorance and want of Education or Religion , can imbrace the Manners of Men.

Lastly , there are morbid Desires , growing out of some distemper of Mind or Body , called by the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as those of children , which eate co●…les or dirt , and the strange and depraved Ethic. l. 7. c. 6. longings of women with child , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Pi●…a from the Bird of that name , because the inconstant C●…l . R●…dig . lib. 3. cap. 15. Uid . Stephan . & 〈◊〉 ●…n voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and various appetences of nature , so misguided by vitious humours , is well resembled by the strange mixture of white and black feathers in that Bird.

Having considered the severall kinds both of Regular and corrupt Desires . I shall content my selfe with a very briefe inquiry into the causes , and effects of this Passion .

The causes moving it are Externall ex parte objecti , in the object , or ●…ternall ex parte subjecti in Deb●… & Iucund●… vid. Philosoph . R●…e . cor. lib. 1. the minde . The Object is any thing apprehended sub ratione Boni & Iucundi , as good and pleasant . For upon those inducements did Satan first stirre the desire of Eve towards the forbidden fruit . Ge●… . 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dam ●…seen de 〈◊〉 . s●…d . l. 2. ●… . 22. She saw that it was good for food , and pleasant to the eye .

Now the Qualification of these to distinguish the formall reason of their being objects to our desires , from that wherein they are Objects of our love , is first that they bee Possible : For Desire being the motion and indeavour of the Soule towards that good which it loveth , and wherein it seeketh to delight , take away the possibility of such delight , and this would bee motus in Vac●… , like that of Noahs Dove that found no place for her feet to rest on . Hope is the whetstone , and wheele of industry , if that saile , how ever a man may waste and pine away his thoughts in empty Velleities and imaginary wishes , he ca●… ever put forth nor addresse his endeavours towards an impossible 〈◊〉 etiam & qu●… non poss●… Sen. de l. à ▪ lib. 1. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Ethic. lib. 3. c. 4. Vid. de volitione & 〈◊〉 〈◊〉 Aquin. 1. 2. qv. 13. 〈◊〉 5. & Valen●… . To. 2. disp. 2. q●…st . 8 p. 2 good . Though an old man may wish himselfe young againe , yet no man was ever so besotted as to endeavour it . And this distinction betweene vanishing wishes and serious desires is of great consequence to be attended in all th●… motions of the Soule morall or sacred , in as much as those Desires onely which are Active and Industrious , purposely addressing themselves to the prosecution of that which they apprehend as acquirable , doe commend the Soule from whence they issue for vertuous and pious .

Secondly , the object of the Desires quatale is apprehended as Absent and distant , in as much as presence worketh delight rather than desire . The things we have , we enjoy , wee doe not covet , wee rest in them we doe not move towards them . Yet not alwaies Absent quoad t●…m , but quoad gradus , not in the whole , but in the parts and degrees of it : for the presence of a good thing doth in some sort quicken the Desires towards the same thing Crescit A●…or nu●…i quantum ipsa pecu nia cresc●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui 〈◊〉 ●…abet 〈◊〉 . S●… . 14. Aristot. lib 1. Politic. c. ●… ▪ Plutarch . lib. de Cupidi●… . diviti●… . Se 〈◊〉 . ●…p . 73. M●… . 9. ●…4 . so farre forth as it is capable of improvement and augmentation .

As we see in externall riches of the body , none desire them more eagerly than those that possesse them ; and the more vertuous the Soule of man is , the more is the heart enlarged in the Appetition of a greater measure ▪ as the putting in of some water into a Pump , doth draw forth more . No man is so importunate in praying , Lord help mine unbeliefe , as hee that can say Lord I beleeve . Thus even present things may be desired in order to improvement , and further degrees of them : as many times a man hath a better stomacke to his meat after he hath begun to eat , than when he first sate downe unto it . Againe , things present may be the Object of our Desires unto continuance , as hee that delighteth in a good which he hath , desireth the continuance of that Delight . And therefore Life , even while it is possessed it is desired , because the possession of it doth not cause the Appetite to nauseate or surfet upon it . Few men there are who desire not old Age , not as it is old Age , and importeth decay , decrepidnesse , and defects of Nature : For a young man doth not desire to bee old now ; but as it implyeth the longer and fuller possession of Life : For a man being conscious to himselfe , first of his owne insufficiency to make himselfe happy , from and within himselfe ; and next of the immortality of his Nature : as upon the former reason , he is busied in sending abroad his Desires ( as the Purveyors and Caterers of the Soule ) to bring in such things as may promote perfection : so those very Desires having succeeded , doe farther endeavour the satisfaction of Nature , Arist. Ethic. lib. 3. cap. 13. Eadem lib. 3. c. 3. problem . 28. quast. 7. sujd●…s in 〈◊〉 . Aelian . var. Hist. l. 10. 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog. Latri . in 〈◊〉 : l. 6. by moving towards the Perpetuity of what they have procured . It was a fordid and brutish wish of Philoenus in the Philosopher , who wished that he had the throat of a Crane or Vulture that the pleasure of his taste might last the longer ( it being the Wisedome of Nature , intending the chiefe Perfections of Man to his Soule , to make his Bodily Pleasures the shorter . ) But surely the Soule of Man having a reach as farre as Immortality , may iustly desire as well the Perpetuity as the Presence of those good things wherein standeth her proper perfection . And therefore it was excellent counsell of Antisthenes the Philosopher , That a man should lay up such provisions , as in a Shipwracke might swimme out with him such treasure as will passe and be currant in another World , and will follow us thither , which as the Apostle speaks , is to lay up a good foundation against the time to come

The Internall Causes moving Desire , in regard of the subject or minde of man , may be different according to the different kinds of Desires spoken of before . The most generall which respecteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Ethic. lib. 3. cap 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl●…m . Alex. Str. l. 7. them all is a Vacuity , Indigence , and selfe-insufficiency of the Soule : For having not within it selfe enough either to preserve it or to content it , it is forced to goe out of it selfe for supplies ; for wheresoever God hath implanted sensitive and rationall affections , he hath bin pleased to carry them from themselves , and to direct them abroad for their satisfaction : by that means preserving the Soule in humility , and leading it as by Degrees up unto himselfe . Every creature though it have its life in its own possession ; yet the preservation of it , it fetcheth from some things without . The excellentest creatures are beholding to the meaner , both for their nourishment , and for their knowledge . And therfore of all Graces , God hath chosen Faith & Repentance , as the chief means of carrying us to him , because these two do most carry us out of our selves , and most acquaint us with our insufficiencies , Repentance teaching a man to abhorre himself , & Faith to deny himself .

Now because Emptinesse is the cause of Appetence , Si q●…id deterit ida nobis petierimus . Sen. Epist. 119. Vid. Plutarch . de Curiosit . Cae ius ●…oodig . lib. 14. cap. 7. we shall hereupon finde , that the fullest and most contented men , are ever freest from vaste desires . The more the minde of any man is in weight , the more it is in rest too . As they say that in Rivers , ships goe slower in the Winter , but withall they carry the greater burdens : So many times men of lesse urgent and importunate Appetitions , and motions of mind , are more furnished and better ballanced within . In Iothams Iudg. 9 9. 15. Parable the Bramble was more ambitious than the Vine , or the Olive . And the Vine we see which is of all other Arbor Desiderii , the Tree of Desire , is weakest and cannot stand without another to support it . Therefore wee shall finde that mens Desires are strongest when their constitutions are weakest , and their condition lowest ; as wee see in servants that labour , women that breed , and sick men that long , whose whole life in that time is but a change and miscellany of Desires . Thus we see little children will reach at every I●… 7 1 , 2 3. thing which is before them , being wholly destitute of internall furniture . Vacuity is ever sucking and attractive , and will make even dull and heavie things rise upward . Eager and greedy , various and swarming Appetitions are usually the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. de G●…netatio An ma , lib. 4. cap 4. signes either of a childish or a sicke Temper of minde ; as the Naturallists observe that the least creatures are the greatest breeders , a Mouse bringeth more young ones than an Elephant . Vivunt , non quomodo volunt ; sed quomodo Cap●…runt . Sen. de Tran. cap. 2. Plut. Sympos . lib. 5. quast. 9.

Onely here wee must distinguish both of contentment and of Desires . There may bee a double Contentment , the one arising out of sluggishnesse and narrownesse of minde ; when men out of an unwillingnesse to put themselves to the paines of gaining more , rest satisfied with what they have , and had rather have a poore quiet , than a Treasure with labour . As they say of the Fig-tree , though it be least beautifull of other Trees ( for it alone beareth no flowers ) yet withall it is free from Thunder . And as the Historian said of some men that they are solà socordià Innocentes . Tacit. doe men no hurt only because it would cost them paines to doe it : so may wee of these , that they are beholding to their torpid and sluggish constitution , for the contentment which they professe to have . And this doth not regulate inordinate desires , but onely lay them asleepe , as even an hungry man when he sleepeth , hath his hunger sleepe with him .

Another contentment there is arising out of Phil. 4. 11 , 12. Heb. 13. 9. Namque lab●…nt cur●… 〈◊〉 sint ponder●… navet . Perq , mare instab les nimi●… levitate seruntur . Ov. Met. lib. 2. I●…ven . Sat 14. Pli●… . l 7. c. 56. Stuck . l. 2. c. 8 ●…ol 165. Wisedome and practicall learning ( as the Apostle tells us , that it is a matter of learning to bee contented ) when the heart being established and made steady with grace , and solid materials within , as a ship with ballast ▪ is the lesse tossed with lower affections , as Saul cared not for his Asses when he heard of a Kingdome .

— Grata post munus arista Contingunt homines veteris fastidia quercus . When men had once discover'd better corne , They loath'd their mast & oaken bread did scorn

And this kinde of contentment doth not stupisie loose Desires , but change them , as the Cats Vnum magnum was more worth to her than all the ●… Plat. de Solart . 〈◊〉 . variety of shifts which the Foxe did boast of , and one Sunne doth more comfort us in the day than many thousand starres in the night .

Againe , Desires are either of things excellent , Sapien●… est divi●…iarum naturalium qu●…sitor acerri●… Sen Epist. 119 as the vertuous and spirituall desires of the soule whereby men move towards God ; and these doe neither load the heart , nor cloy it , but much rather open and enlarge it for more . No man was so well acquainted with God as Moses , who yet was the more importunate to know him better , I beseech thee shew me thy glory , nor any man more Exod 33. 18. acquainted with Christ than Saint Paul , who yet desired to be dissolved and to be with Christ neerer . Phil. 1. 23.

Other Desires are of middle things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Ethic. lib. 7. cap. 6. the Philosopher calls them ; such as Wealth , Profit , Victory , Honour , which are not good in themselves , but as they are managed . And these Desires though not extinguished , yet are very much asswaged , and moderated by the weight and wisedome , of solid contentment . He was the wisest man then alive , and who knew all the quintessence , and what ever was desireable in the Creature , who said Da mihi panem Statutim●… ●…rv . 30. 8. Give me the Bread of my Allowance ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…heophylact . so much as the quality of my place and state requireth , which is that which our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luke 12 42. I●…me 12. 15. Iob 23. 12. ●… . Reg. 4. 22. Vide 〈◊〉 . d●… mensuri●… , lib. 2. cap. 3. & A●…g ●…●…ani ●…ium de pane quot●…d . ad 〈◊〉 I●…stit . ●…yria ▪ S●…uck . Convival . lib. 1. cap. 22. limiteth our desires unto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our portion and dimensum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint Iames , dayly food , and was pleased to answer that wise King in that his request , and to give us a record and Catalogue of his daily bread .

Another cause of Desire may bee Admiration ; A strange thing though monstrous and deformed calleth the eyes of every man unto it . Rarity is a marveilous Lenocinium , and inticer of Desire , ●… . stiv●… nives , hybern●… rosae as the Panegyrist spake , Snow in the Summer and Roses in Winter ; the Birds of this Countrey , and the Roots of anothor ; dai●…ties hardly procured without the shipwracks of men , to feed the gluttony rather of the eye than of the belly ; these are the delights of the curiosities of men . The same fruits when they are worse but rarer , have a farre greater value set upon them , then when expos'd by their commones unto every mans purchase And it was Pl●…t . Apop●… . a wise complaint of old Cato ; That it went ill with the City when a Fish was sold for more then an Oxe . We see Desires doe not put forth themselves more freely in any then in children , I thinke the chiefe Reason of it is the same which the Philosopher giveth of their memories , because Rbet lib. 2. every thing to them is new and strange ▪ for st●…ange things as they make stronger impressions upon the Retentive , so they doe upon the Appeti●…ive saculties . And therefore we find Herod who Luk●… 23 8. cared nothing at all ●…or the Doctrine of Christ , because it was holy and divine , had yet a great Desire to have seene his miracles , because they 〈◊〉 Acbin●… 〈◊〉 〈◊〉 invis●…rus Plut de Curio●…it . 1. Reg. 10. Plat●… Aegypt●… Italia●… , 〈◊〉 pe●…jt Philosophiae c●…sd ▪ Vid. Throd . Oral . 1 : De ●…ide . Zeph. 1. 8. Greci●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist●… . Tom. 2. 〈◊〉 de pace p●…ster .. Graciae , Graecia . ●…hycidides Uide Coel. ●…bod . l. 10. c. 25. Acts 17. 21. were wonderfull . And Men have travelled farre to see those persons and things , the fame whereof they have before admired , strange Learning , strange Birds and Beasts , strange Floures and Roots , strange Fashions ; yea , strange Sinnes too ( which is the curiositie and corruption of Nature ) are marvellous attractive , and beget emulation amongst Men. Nero gave rewards to the inventors of strange Lusts. Even Solomons Ships , besides substantiall Treasure , did bring home Apes and Peacockes . Athens which was the eye , the floure , and Epitome of Greece ( to shew that this curiosity is the disease as well of Wits , as of Childehood ) spent all their time and study in inquiring after new things . And for this cause it is ( as I conceive ) That wise Men have made Lawes to interdict the transporting of their countrey fruits into other places , lest the sight of them should kindle in strangers a Desire to bee Masters of the Countries where they grew , as we see the Grapes and Figges of Canaan were used as Incentives unto the expedition of Israel●… and hence Plutarch telleth us that the Word Sycophant Plut. in Solon , & de Curiosit . & lib. 1. Cod. quares export●…ri non debeant . is derived to note originally such as detected those who surreptitiously transported Figge●… into other Countries . As on the other side wee read that the Athenians set up a Pillar ▪ wherein they published him to bee an Enemy of the City , who should bring Gold out of Aristid . To. 3. Ora●… . 2. Aelius Spart . in Piscen . N g. Media , as an Instrument to corrupt them ▪ And the Romane Governour commanded hi●… souldiers that they should not carry any Gold or Silver into the Field with them , lest there ▪ by they should bee looked on by the Adv●…rsary , as the Persians by Alexander , rather as a prey than a foe .

A third cause which I shall touch on of exciting Desires , is height and greatnesse of minde ▪ which cannot well set bounds of measure unto it selfe , as Seneca said in another sense , Magnitud●… non Epist. 43. habet certum modum . Great minds have great ends , and those can never be advanced but with vast and various Desires . A great Ship will not be carried with the Sayle of a Lyter . Nor can an Eagle fly with the wings of a Sparrow . Alexander was 〈◊〉 infaelix angust●…i mite mundi . Vt Gy●…ae inclusus sco●…ulu , & ●… . ●…uv . 〈◊〉 . 10. Sen. de ●… n●…fic . l. 7. c 2. p. 54. & 119. Ecclet . 6 9. P●…ov 17. 24. not so great in his Victories as in his Desires , whom one World could not satisfie : nor Pompey in his Triumphs , as in his Ambition , to whom it was not enough to be Great , except he might be the Greatest .

Another cause of Desires may be Curiositie , which is nothing else but a desire of prying into , and listning after the businesses of other Men , which is ▪ called by Solomon , Ambulatio Anim●… : The walking up and downe of the Soule , as he elsewhere telleth us , that the Eyes of a Foole are in the Ends of the Earth : Such a Man being like the witches which Plutarch ●… l●…t . de Cu●… . speaks of , that weare Eyes when they went abroad , but put them in a box when they came home ●… Or like the Falckoners Hawkes that are 〈◊〉 qu●…q , m●…o semper sugi●… . Luc●…t . ●…pud S●…a . de ▪ trauq l. c. 2. hooded in the House , and never suffered to use their Eyes but to the hurt of other Birds : like a man in a Dungeon , that sees nothing Non horam ●…ecum esse potes , ●… non etia re●… 〈◊〉 , &c. 〈◊〉 . where hee is ; but can see a great deale of light abroad at a little passage . So these kind of Men have vast desires of forreine Knowledge , but wonderfully shun the acquaintance of themselves . As they say of a Swine , that hee looks every way but upward : so we may of Pragma tists , that their eyes looke alwaies save onely inward . Whereas the Minds of prudent Men are like the Windowes of Solomons Temple , broader inward than outward . As the Pillar 1. Reg. 6. 4. that went before Israel in the Sea , whose light side was towards Israel , but the darke towards Pharaoh : Or as the Sunne in an Eclipse , whose light is perfect inwards , though towards us it bee darkened . A wise Mans eyes are in his head , whereas a Foole hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Proverbs , his minde in his heeles only to wander and g●…d abroad .

CHAP. XVII . Of other causes of Desire , Infirmity , Temerity , Mutability of Minde , Knowledge , Repentance , Hope . Of the effects of it in Generall , Labour , Languor . In speciall , of Rationall Desires , Bounty , Griefe , Wearinesse , Indignation against that which withstands it . Of Vitious Desires , Deception , Ingratitude , Envy , Greedinesse , Basenesse of Resolution .

Other causes of Desires are Infirmity , Rashnesse , and Mutability of Mind , Which three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. E●…hic lib. 7. c. 8. I put in one , as having a neer Relation and dependance within themselves . For commonly impotent Appetions as those of Children , of sick , of incontinent Persons , are both Temerarious in ●…recipitating the Minde , and anticipating the ●…ictates of Reason which should regulate or re●…raine them : as also mutable and wandring like ●…e Bee from one Floure unto another ; Infirmity 〈◊〉 suffering a man to hold fast his Decrees , and ●…rity not suffering him to resolve on any ; and ●…stly ▪ Mutabilitie making him weary of those ●…ings which weaknesse and rashnesse had unadvisedly transported him unto . Omnium Imperitorum Maximum in dicium est m●… la mentis fluct●…atio . Sen. Ep. 120. vid. ep . 10. & de Tranq . cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristid . Tom. 2 O●…at . 1. Vid. etiam Plutarch ▪ de 〈◊〉 . Iliad ▪ - ▪ animus in lubric●… est : Weake minds have ever wavering and unfixed resolutions . Like fickle and nauseating stomacks , which long for many things and can eat none . Like sicke bodies , qu●… mutationi ●…us ut remedys utuntur , as Seneca speakes , which tosse from side to side , and thinke by changing of their place they can leave their paine behind them . Like Achilles in the Poet :

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now he leans on his side , now supine lyes , Then grov'leth on his face , and strait doth rise .

This Sicknesse and Inconstancy of Desires is thus elegantly described by the old Poet L●…cretius : Lucret. lib. 3. lactor , Crucior , agitor , ●…lor , versor in amoris 〈…〉 animi habe●… . Ibi sum , ibi non sum , ●…b non sum ibi est Animus . I●…a mihi ingenia sunt , quod lubet non lubet iam id continuo , &c. Plaut. Cistellar .

— Vt nunc plerumque videmus , Quid sibi quisque velit nescire & quarere semper . Commutare locum , quasi onus deponere possit . Exit sape foras magnis ex adibus ille , Esse domi quam pertasum est subit●… , rever●… . Currit agens mann●…s advillam praci●…itanter Auxilium tectis quasi ferre ardentibus instet . Oscitat extemplo tetigit cum limina Villae , Aut abit in somnum gravis , atque oblivia quarit : Aut etiam properans Vrbem petit , atque●…evisit ▪ Hoc se quisque modo fugit . At , quod scilicet ut 〈◊〉 ▪ Effugere haud potis est , ingratis haret & ange●… . We see how troubled Mortals still enquire , Nihil tam occupatum ●…am multiforme t●…t ac tam variis motibus concisum ac la●…ratum , quàm mala ment. Quin●…il . lib. 12. c. 1. Non horam ●…cum esse potes , non ●…tia recte Pon●…re ●…que ipsum 〈◊〉 fugitivus & err●… . Horat. Uid . Plutarch . de Tranquillit . Yet nee're can find what 't is which they desire . One changeth place , as if he could unload And leave his weights behind him . Runs abroad , Weary of a great Palace ; strait turnes back , And hath not found the thing which he did lack . Wearied both here & there , he mounts his steed , And runs to th' neighbor town with swister speed Than if he went to quench a fire . Being set , He gapes and sleeps , and studies to forget Why he came thither , haply turne his raine , And to the City po●…teth backe againe . Thus guilty Man doth study how to shunne , And scape himselfe , but nee're can get it done . He bears the thing he flyes . What he would leave Vnwelcome selfe unto it selfe doth cleave , And cleaving doth torment . —

The more simple , One , and perfect Nature is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. ●…bic . lib. 7. c. ult. ( as the Philosopher divinely noteth ) the more it delighteth in one and the same uniforme operation . Mutability is not pleasant in it selfe ; but ●…he delight of it ariseth out of the pr●…vitie and ●…efect of Nature .

I might here insist on other more obvious causes of desire : As ,

1 Knowledge and experience of the goodnesse of that which wee desire : as the Apostle also ●…elleth us , That Experience worketh Hope : And ●…e use to say , Ignoti n●…lla Cupido . A man cannot ●…esire that of which he hath no Apprehension . ●…nowledge is Appetites Taster .

2 〈◊〉 and Repentance for the Evils wee 〈…〉 . feele , the contrary whereunto we are the more induced to desire . We never desire Health so eagerly as when Sicknesse teacheth us to value Q●…m q●… in p●… estate ba●…u . it me●…t ●…a a 〈◊〉 . Plant. cop . iv . c. 7. 1. ●… it : For as in Colours , so in Actions or Affections , contraries doe set sorth and sharpe●… one another . And as Labour Naturall makes a Man earnestly desire the Shadow , as Iob speak●… so Sorrow which is Labour Mentall , doth make a Man earnestly . thirst after that which can remove the thing which 〈◊〉 that sonow . The Apostle telleth us , That Desire and Zeale are the 2 Cor. 7. 11. fruits of godly Sorrow . David never panted so earnestly after Gods favour and presence , as when he felt what a Griefe it was to be without it●… For in this case there is an Apprehension of 〈◊〉 double goodnesse in the thing we desire , both as perfective unto Nature Indigent , and as medicinall unto Naturewronged .

Lastly Hope of speeding in our Desires : For the stronger any mans perswasions are , the more cheerfull and vigorous will bee his endeavours to succeed . But I shall content my selfe with the intimation of these things . And in the next , very briefly to runne over some Effects and Consequents of this Affection : Which are ,

1 In regard of Desires at large , Labour and Paines : For they are onely Velleities and not Volitions : halfe and broken wishes , not whole desires , which are not industrious ; but 〈◊〉 away in sluggish and empty speculations . a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . apud 〈◊〉 . lib. 2. Th●… Fisherman that will take the Fish , must be contented to be dashed with the Water . b b 〈◊〉 . E●…ectra . Plata●…ch . Iustit . l. ●…con . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rb●…s . And he that will expect to have his desires answered , must put as well his hands as his prayers unto them :

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who takes God in his mouth , but takes no paine , By devout sloath shall never gather gaine .

It was the just reproose of him in the Poet c Homer . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 341. 348. 〈◊〉 . 〈◊〉 . 325 who was upbraided with comming to the feasts , but withdrew himselfe from the labour of other Men. Nature hath often made the roots of those d Aristot. apud La●…rt . lib. 5. Plants bitter , whose fruits are sweet , to reach us that Delight is the fruit of Labour . And therefore the Philosopher telleth us , that Desire is usually accompanied with Sorrow .

Againe , Desires doe commonly worke a Lang●…or c Arist. E●…demi lib. 2 cap. 10. ●… Prou 13. 12. and sainting towards the thing desired , if they be either strong or hasty : For † † Reg. 21. 4. 〈◊〉 . 119. 20. 8●… Vsqu●… ad agri●…m deside 〈◊〉 . El. Lam. p●…id . in Co●… . Rom. 8. 22. 2 Cor. 5 ●… Hope deferred maketh the heart sicke . As Ahabs eager desire of Naboths Vineyard , cast him upon his bed . And David expresseth his longings towards Gods Law , by the breaking and fainting of his Soule . Cum expectatio longior est consenescit animus , & debilitatur mens . : Delaied expectation weakneth and withereth the mindes of Men. And therefore the Apostle expresseth strength of Desire by groaning , which is the Language of Sicknesse .

2 In regard of Reasonable and Spirituall Desires . The effects of this affection are :

1 Large . heartednesse and Liberality . That which a man earnestly desireth he will give much for , Pb●…l . 3. 8. 9. 10. Matth. 13. 45. Mag. 2. 6. 7. Matth. 2. 11. Isa. 60. 5. 17. Psal. 68. 29. and bestow much upon . As when Christ became the desire of all Nations , they did dedicate all their desirable things unto him , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and trophies of his mercifull triumph over them . One man adornes the Gospell with his power , another with his wit , another with his wealth , another with his wisedome .

Those Abilities of Nature , Art , or Industry , which were before the armour of sinne , are then become the spoyles of Christ . Antonius out of Pl●…tarch . in Anton. the strength of his desires towards Cleop●…ra , bestowed many countries upon her .

2 Griese for any losse or hazard of the thing desired . As the Sea-mans needle which is jogged and troubled , never leaves moving till it finde the North point againe . Flagrantia sunt Nazar . Orat. Pan●…gyr . animorum desideria cum solatia perdiderun●… , as the Orator spake . Desires burne hottest when they are in danger of disappointment .

3 Wearinesse and Indignation against any thing which standeth between Desire and the fruition Senec. Epist. 75. Abo●…ice savi●…r ib●… . Plutarc●… . Sympos . l. 4. ●… . Gr●…l . l 3. c. 6. of that which is desired . Vehementior per me●…us & pericula exibit : That which resisteth increaseth it . As a River goes with more strength where it is hindred and withstood . The Church did venture blowes when she sought her Love , and like the Palme Tree rose up above her pressures : Tertul. Ap●…log . cap. 〈◊〉 . plures efficimur quóties metimur a vobis , as Tertullian speakes to the Heathen . The more you mow us downe , the thicker wee grow ; the more we suffer for him , the more we love and desire him . Saint Paul careth not for a dissolution ▪ that he may goe to Christ , as a stone is contented to be broken in pieces , that it may move to its place .

Thirdly , For Corrupt and v●…tious Desires ; their 〈◊〉 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . l 7. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib cap. 7 u●… . Hos. 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 3. vid. c. 5. 9. Vid. Plaut. Asinar . Act 1. ●…cen . 3. Cicer. de Senectut . Effects are first , Deception , and haling of Reason as it were captive from determining , advising , or duly weighing the pravity and obliquity of them . So that the things which a man knowes in thesi , and at large , in hypothesi ; and as to his owne parti cular interest or inconvenience he doth not at all attend . He can say them , he cannot apply them . As he who acteth a part on a Stage , knowes the things which he speaks , but is not a whit affected with them . And the Philosopher giveth the reason of it , the very same with S. Iames , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 . 1. ●…1 . Heb. 4. 2. 〈◊〉 That Reason which overcomes Lust must bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Reason ingrafted ; or to use the phrase of another Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , immixed and contempered with the soule , and not onely extrinsically irradiating it . And these kinde of men are 〈◊〉 . lib. 3. cap. 7. elegantly called by Iulius Pollux , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men willingly slavish , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subdued and brought under by their owne affections . As Pl●…tarch saith of Agiselaus , that he was ruled by Lysander his servant , Pl●…tarch . in Lysander . he having only the name , but the other the execution of his power . This slavery of mens minds under the tyranny of lustfull desires is thus described by the Satyrist .

Mane piger stertis ? surge , inquit Avaritia , eja Persi●… Sat. 5. vid. Arria●… . Epict. l. 3. ●… . 24. Surge ▪ negas ? Instat , surge inquit , non queo surge . Ecquid agam rogitas ? En saperdam adv●…ho ponto , Castoreum , stupas , h●…benum , thus , lubrica Co●… . What sluggard snore so long ? saies lust , up rise , Awake , get out . Darst thou say nay ? it cries The same againe , up , rise ; I cannot . No ? Rise though you cannot , when I le have it so . What must I doe ? what doe ? up , wipe your eies See , here 's a goodly Ship of merchandise ; Shell ▪ fish , Castoreum , Flax , black Indian woods , Frankinsence , Wines of Coos and other goods .

Thus sordidly doe vaine men sell themselves , and as it were render up their Reason into the hands of vitious and greedy Affections , giving leave to their soules to suffer a ship wrack in that vessell which bringeth goods into their Cellars , and traffiquing their own judgment in exchange for a ship of wares .

Secondly , These kinde of Desires make men Se●… ▪ de Benef. lib. 3. c●…p . 3 & l. 2. c. 27. ungratefull and forgetfull of any kindnesse which hath already been done them . Memoria minimum tribuit , quisquis spei plurimum . As in bucket●… at a well , the longer the line of the one is which moves downward , the shorter is the line of the other which riseth upward ; so the larger our Desires are towards the future , the narrower our memories are of things past . And usually mens valuations of things are more in the performance , then when they are performed . And the reason , Na●… serae maxuma par●… movem hunc homines babent , quod sibi volunt , Dum id impetran●… Boni sunt , sedid ubi jam p●…es sese habeant , ex bonis pessumis & 〈◊〉 Pl●…ut . Captiv . nihil ●…què est gratum adeptis & concupiscentibus Plix . lib. 2. Ep. 15. is because as nature hath set our eies forward , and not behinde us : so the appetites of men , for which the eyes are the principall factors , looke naturally before them , not to what they Have , but to what they Hope . The eye whereby we looke backeward into our lives is the eye of Repentance , we there either see our selves bad , or little . And a man is an unwelcome object unto himselfe in both these Relations . But the eye whereby we looke forward , is an eye of Hope , and Desire , and by that we are represented to our selves better and greater then we are already . Iron moves not upward except the Loadstone be very neere it ; But it mooveth downward , though the Center be never so remote . So much stronger are the motions of Desire , then those of acknowledgement and retribution .

Besides the apprehensions of Goodnesse in a thing are much other in the Desire then in the Review : as usually the Sunne and the Moone looke bigger at their rising , then when they are come over our heads . Desire lookes on nothing in them but that which pleaseth , Review findes that in them which displeaseth . When we desire Wine we thinke onely on the sweetnesse , when we review it , we remember the headach . Besides what we desire is apprehended as the matter of our life , what is past , men apprehend as in the hand of death . Quickquid retro est mors tenet . As Senec ▪ de Brevi●… , vi●…ae & Ep. 120. ●…n our life , so in our delights , so much of them ●…s dead as is over and gone . We love our food when it is meate , we loathe it when it is excrement . When it goes into us we desire it , when it passeth through us we despise it . And the secret worke of concoction , ( which is as it were the Review of ou●… meat ) doth distinguish that in them which the first Appetite tooke in ●… lumpe , and together .

And in truth in all secular and sublunary desires we shall ever finde that they are like the Apples of Sodome , Qu●… contacta cin●…rescunt , 〈◊〉 . Apol. cap. 40. which have ashes hidden within their beauty , and doath l●…king under them . All the matter of ou●… secular or sensitive Desires are just like the meates we ●…ate , which goe much more into excrement , then into nonrishment and substance . Like the Cyptus tree which they say is very 〈◊〉 cp●…d Plutarch . A-Apopth . Cl●…m . Alex. Paed. lib. 3. cap. 3. faire , but beares no fruit . Like the Egyptian Temples which are beautifull in frontispicio , b●… ridiculous in penetrali . And if we looke well on them , we shall finde , that as they are mortall themselves , so they come to us through mortality . it was a bold , but true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Seneca. . 〈◊〉 vivinous . We live by the deaths of other things . Our fullest Tables furnished with death nothing but feretra , the biers of birds and 〈◊〉 ▪ Our richest garments the bowels and skinnes ●… other creatures , which worke out their owne 〈◊〉 to preserve ours . Silke is a grave to the 〈◊〉 that weaves it , before it is a garment for us . O●… Offices and Honours seldome come to us but b●… the mortality of those that prepossessed them ▪ And our mortality makes them the ●…itter obje●… of other mens Desires .

3 These Desires as they are forgetfull , so they Vid Senec. de tra . lib. 3. c. 31. Allen is gem●…tibus liben●…er ●…olumenta conquir●… ▪ Ammian : Marcell . lib. 31. Egreeium Ex●…mplum in vidi●… etiam Ecclestas●…icae ex cupidi●…atibus 〈◊〉 apud ●…un . dem Marcell●… num inter Damasum , & Vrcisiaum . lib. 27. are envious , and looke with an evill eye upon others competion , accounting their successe our owne dammage . If a man should draw the genealogie of all the injuries and emulations of the world , we should finde the Roote of that great Tree to be nothing but lust . It was Desire and inordinate appetite by which the devill perswaded our first parents to picke a quarrell with their Maker . Whence come Warres and fightings , saith Saint Iames , but from lusts which warre in your members ? When a man hath warre within , no wonder ▪ if he have no peace without . He that cannot agree with himselfe , will disagree with all the world besides . The sea tosseth every thing which comes into it , not because it is wronged , but because it is unquiet . And a lustfull man will contend with every innocent man that prospers , not because this man doth him injury , but because he grudgeth this mans prosperity . As the sea representeth every strait thing that is put into it crooked , so lust every harmelesse thing perverse , and as Seneca speakes , hath ●…pist . 105. Odium sine inimico , hatred without an enemie . Greedy Desires are like a swollen and envious spleene , which sucks away substance from all the rest of the body .

4 These Desires are Hidropticall , and like a * * Caelius Phodig . lib. c , 39. lib. 14. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the stomacke which is not quenched , but enraged with that which feeds it . Vnnaturall Desires being herein very like unto naturall ●…ions , the further they proceed , the stronger and swifter they are . Like wind in a bladder they never fill the heart , but enlarge it . The Grecians 〈◊〉 . in Anacharsi . lib. 1. 〈◊〉 de Ben. lib. 2. c. ●…7 . Ni●…il 〈◊〉 ma●…i . uris , Imo ●…bus ●…p . cap. 120. P●…n . lib. ●…5 . c. 22. began their drinkings in little Cups , but proceeded unto Flagons : and many times those Appetitions which begin in modesty goe on unto impudence , and the more our lives hastens to leave the world , the more our lust hastens to possesse it . As it is noted of the Parthians , that the more they drinke , the more they thirst . And , which is a marvellous illogicall stupidity , the more continuall experience men have of the vanity of the world , the more greedy experiments they make to finde out solidity in it . Like your melancholy searchers after the Philosophes Stone , that never dote so much upon their project as then when it hath deluded them , and never flatter themselves with stronger hopes to be enriched by their Art , then when it hath brought them unto beggary .

Lastly , from hence it comes to passe that these kindes of Desires are Base , and diject the minde unto ●…ordid and ignoble Resolutions . For 〈◊〉 nihil satis , nihil ●…urpe . He that hath never enough will count nothing base whereby he may ge●… more . As the Historian saith of Otho , that he di●… Adorare vulgus , jacere oscula , & omnia serviliter 〈◊〉 〈◊〉 . Hist. l. 1. Imperio . Adore the people , dispence and scatte●… abroad his curtesies , crouch unto any servil●… expressions , to advance his Ambitious designes Like Antaus in the Poets , fall to the earth , 〈◊〉 Hor●…dot . Th●…lia . Plutarch . in Solon●… . hee may grow the stronger by it . As 〈◊〉 and Pisistratus who wounded , mangled , deformed themselves , that they might thereby insinuate , 〈◊〉 . Marcel ▪ lib. 25. and gaine their ends . As the Scripture noteth of Absolom , and the Historian of Iulian , that out of affectation of popularity , they stouped and delighted to converse with the lowest of the people . Which cunning humility , or rather sordidnesse of Ambition , Me●…elous in the Tragedian , hath thus elegantly objected in a contentious debate unto Agame●…non .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . You know how you the Rule o're Grecians got , In shew declining what in truth you sough●… : How low , how plausible you apprehended The hands of meanest men : How then you bended To all you met : How your gates open flew , And spake large welcome to the pop'lar Crew : What sweetned words you gave even unto those Who did decline , and hate to see you gloze . Ho●… thus with Serpentine and guilefull Arts You screw'd and wound your selfe into the hearts O'th'vulgar : And thus bought the power , which now Makes you forget how then you us'd to bow .
CHAP. XVIII . Rules touching our Desires . Desires of lower Objects must not be either hastie , or unbounded ; such are unnaturall , turbid , unfruitfull , unthankfull : Desires of heavenly Objects fixed , permanent , industrious : Connexion of vertues , sluggish Desires .

VNto the things already delivered touching this affection , I shall here add two or three Rules pertaining to the morall use , and managing of it . And they are , First , concerning Objects of an Inferiour and Transitory nature , that our Desires be neither Hastie and precipitate , nor Vaste , and unlimited . And in matters more High and Noble , that they be not either wavering and interrupted Desires , or Lazie and negligent Desires .

1 For the first of these , we have a rule in Solomon , concerning Riches , which will hold in all other Objects of an immoderate desire : He that Prov. 28. 20. 20. 21. maketh haste to be rich , shall not be without sinne ; I may add , Not without cares neither : for we know the nature of all Earthly things , they have something of the Serpent in them , to Deceive . The way of riches and profit , is a thorny way ; the way of Honour and Ambition , a slippery and giddy way ; the way of carnall Pleasures , a deep and a fowle way , the way of learning it selfe ( the noblest of all sublunary things ) an involved and intricate way . And certainely he had need have better eyes then a blinde Passion , who in so ill ground will make good haste and good speed together . In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . C●…ilo ●…pud 〈◊〉 . lib. 1. labyrintho properantes ipsa velocitas implicat . He is the likeliest man to get first out of a Maze , who runnes fastest . An over nimble Desire is like the stomacke of a sicke man newly recovered , more greedy , then strong , and fuller of Appetit●… then Digestion . Whence arise immature and unconcocted counsels , blinde and ungoverned Resolutions : like those monstrous people , which Plinie speakes of , whose feet goe backeward , and behinde their eyes . For when the minde of man is once possessed with conceit of Contentment to be found in worldly glories , when the insinuations and sweet inchantments of Honour , Profit , Pleasure , Power , and Satans Hac omnia , hath once crept upon the affection , and lulled reason asleep ; it is then sufficient that we know the end , which we desire ; we have not the patience to inquire after the right way unto it : because it is the suspition of our greedy Desires , that the true means are commonly the most tedious , and that honesty for the most part goes the fa●…thest way about . And hence withall it usually commeth to passe that these hasty and preproperous Appetitions do hinder ends , and intercept Advantages which slownesse with maturity might have made use of . As the Romane Souldiers by their greedinesse Plutarch . in Lacull●… . on their prey , missed of taking Mithridates , who otherwise could not have escaped them . And therefore it was wise counsell of Nest●…r in the Poet.

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●… liad . ●… . 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let none goe lingring after spoyle , and stay To load himselfe with a too hasty prey . But first let 's kill : W' are sure after such fight ▪ Carcasses being risled cannot bite .

2 The next Rule to keepe this Passion in Senec. de Tranq . l. ●… . Arian . Epict. lib. 1. ●… . 26. order with reference unto inferiour Objects is , that it be not an infinite and unlimited Desire . Appetite should answere our power to procure , and our strength to beare and to digest . Wee should not goe about to swallow a Camell , when a G●…at doth make us straine , Immoderate Desires can neither be satisfied , nor concocted . And this unboundednesse of Desires we are to take heed off ▪ for these reasons .

1 First , for the unnaturalnesse of it : for all Arist. Po●…it . lib. c. cap. 6. 〈◊〉 . Ep. 16. 39. de ben●…fit . lib. 2. c. 27. unnaturall and unnecessary Desires are infinite , as the Philosopher hath observed ▪ As he that is out of his way may wander infinitely . An unlimited Desire is onely there requisite , where the Object thereof is Infinite , and ordained to perfect Mans Nature ; but not where it is onely a means appointed for his benefit and comfort . Wherein Extrani●… non augent bonum , sed condi●…nt . Senec. Epi●… . 66. he ought therefore then to enjoy his Contentment , when it is sufficient not to fill his Minde which is immortall ; and therefore not able to bee replenished with any perishing happinesse ) nor to outreach the vastnesse of his opinion , which which being Erronious is likewise Infinite ( For Omnis Error immensus , as Seneca speaks ▪ but then Nurquam 〈◊〉 invenit ●…ibide . Cic●…r . ●…usc . Malum ●…nitum . Arist. ●…thi ▪ lib. 2. cap. 6. P●…it . l. 2. c. 5. Exig●…um natu●… opinio imm●…nsarium ●…pic . apud Sen. only when it affords such conveniences , as wherewithall the seasonable and vertuous imploiments of Nature may with content be exercised . It is then a corrupt Desire which proceeds not from our Want , but from our Vice . As that is not a naturall thirst , but a disease and distemper of the Body , which can never be satisfied .

Now the miseries of unnaturall Desires are first , 1. that they corrupt and expell those which are Plutarch . in Gry●… ▪ & de 〈◊〉 . 〈◊〉 ▪ Naturall : as multitudes of strangers in a City doe eat out the Natives ; thus in luxurious Men , strange Love doth extinguish that which is Conjugall .

Secondly , they ever bring vexation to the 2. minde with them . As immoderate laughter , so immoderate Lusts are never without paine and 〈…〉 ▪ convulsions of Nature . Morbid desires of the Mind are 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 , 3. 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 4. and making new experiments ; as weake S●…n de 〈◊〉 ●… . ●… . 1. 3. c. 3. 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 Quod Ministe●… suera●… , Ars haberi Capt●… . 〈◊〉 l. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethi . ●… . 3. c. 12. 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 5. Envious and Malignant : For he who desires every ●… . Annal. 〈◊〉 . 16. thing , cannot chuse but repine to see another have that which himselfe wanteth . And therefore Dionysius the Tyrant did punish Philoxenus the Musitian , Plut. de Tranq 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 Sen. de Bene●… . lib. 3. former benefits : as first , because Caduca memoria f●…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 pant●…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 disi●…dent : It is for sinnes to be at variance amongst themselves . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 7. c. 14. 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 consla●… and continued Desire . But for nobler and immateriall goods wee see how the Philosopher hath 〈◊〉 . l. 6. c. 12. 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 Eph. 4. 5. 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 , 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 Pro. 21. 25 : 13. 4. 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 ●…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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 E●…hic . l. 2. c. 3. 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 . Cicer. Tusc. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Zeno apud Lae●… . l. 7. Cum. Alex. strom . lib ▪ 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rbe●…o . l. 1. c. 11 ▪ 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 * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ei●… ▪ l. 7. c. ul●… . 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 Gaudere in Sinu . Ci●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iliad . ●… . these Passions are diverse , according to the diversity of the Objects : which are either Sensitive and Bodily ; and then Delight is called Voluptas Qui sapit in tactio gaudeat ille Sin●… . Tibul. Vid. 〈◊〉 de Orthodox . side lib 2. cap. 13. & Nemes . de Anima . c. 18 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 * * A●…bores uecat omnem 〈◊〉 〈◊〉 . lo , &c. 〈◊〉 l. 16. c 34. ●…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 Epist. 59. Aug. de Civlt . De●… , l. 14. c. 8. 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nemes . c. 18. to the preservation of entire nature , or to the Perfection of Empty nature . And to the former and ●…mperfecter sort of t●…ese , Aristotle referreth all ●…orporeall and sensitive Pleasures ( unto which he Ethic l. 7. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●…herefore granteth a secondary and accidentall goodnesse ) which hee calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Medi●…ines of an indigent nature ; whereby the defects ●…hereof are made up , and it selfe disburdened of ●…hose cares , which for the most part use to follow ●…he want of them .

Herein then I observe a double corruption ; an ●…nnaturall and unlimited Delight . Vnnaturall , I ●…eane those accursed pleasures , which were exer●…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 , * * Undes●…ctum ut qu●… ad funera per●…erent in Templ●… ventris venderentur . vid. Plutarch . qu●… Rom. q. 23. 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 Ethic. l. 10. c. 7. 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 , Ioh. 3. 20. Iob 21. 14. Isa. 30. 11. 2 Pet. 3. 5. Terrours and Disquietings of Conscience ; it being the propertie of the workes of Darknesse to be afraid of the word of Light . But of all these former objects of mans Delight ( because they are amongst Salomons Catalogue of things under the Eccles. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sunne ) none are here without vexation and vanities : For to let passe the lightning of an idle mirth , which indeed is madnesse and not Ioy . For Soph●…c Alex. Senec. Epist. ●… 3 Seneca telleth us that true Ioy is a serious and severe thing : and not to meddle with riches and other secular Delights , which have wings to fly from us and thornes to prick us , even that highest naturall Delight of the Mind , Knowledge , and the heavenly eloquence of the Tongues of Angels ( which a man would think were above the Sunne , and therfore not obnoxious to Salomons vanity ) would be in man , without the right corrective thereof , but a tinkling noise , yeelding rather a windy Pleasure than a true Delight . The properties whereof is not to puffe up , but to replenish . And therefore it is the prayer of Saint Paul , The God of Peace fill 〈◊〉 . 15. 13. you with all Ioy . True heavenly Ioy is a filling , a satiating Ioy : a Ioy unspeakeable , with Saint Peter ; a Peace past understanding , with Saint Paul . Nor doth this property of overflowing and swallowing the Mind add any degrees of offence or anxiety therunto : for it is not the weaknesse of the soule , as it is of the body to receive hurt from the excellency of that which it delighteth in , nor doth the mind desire to subdue or conquer , but onely to be united with its object .

And here the onely corruption of our Delight is , the deficiency and imperfections of it . For though this blessed Light leaves not any man in the shadow of death , yet it takes him not quite out of the shadow of sinne , by the darknesse wherof hee is without much of that lustre and glory , which he shall then have , when the righteous shal shine like the Sunne in the Firmament . Yet at the least our endeavours must be , that though our Ioyes cannot be here a Repl●…nishing Ioy , yet it may be an Operative Ioy , and so worke out the measure of its own fullnesse . I have done with the severall Objects of mans delight , Corporall , Morall , Intellectuall and Divine .

CHAP. XX. Of the Causes of Ioy . The union of the Object to the Faculty , by Contemplation , Hope , Fruition , Changes by accident a cause of Delight .

I Now proceed to speak of the more particular causes and Arist. Ethic. lib. 7. cap. 6. effects of this Passion . Touching the former , not to meddle with those which are unnaturall , belluine , and morbid ( which the Philosopher hath given some instances of ) The generall cause is the naturall goodnesse of the Object , and the particulars under that . Any thing which hath a power to unite and make present the Object with the Faculty . And that is done ( to speake onely of intellectuall Powers ) Arist. 〈◊〉 . lib. 1. cap. 1. three manner of wayes ; by Contemplation , by Confidence , and by Fruition , by thinking of it in the Minde , by expecting of it in the Heart , and by enjoying it in the whole Man .

Contemplation addes unto the Soule a double Delight : First , from it's owne property , it being the proper and naturall agitation of mans minde , insomuch that those things which wee abhorre to know experimentally , our curlous and contemplative nature desires to know speculatively . And therefore the Devils first temptation was drawne from the knowledge as well of evill as good , for he knew that the minde of Man would receive content in the understanding of that , which in it's owne nature had no perfection in it .

But then secondly , in the Object of true Delight , Contemplation ministreth a farther Ioy , in that it doth in some sort pre-unite our Soules and our Blessednesse together : and this is partly the reason why Aristotle so much advanceth his Contemplative before his practique Felicity : For though this in regard of it's immediate reference unto Communion , be of a more spreading and diffusive Nature ; yet certainly , in that sweetnesse of content , that serenity of Soule , that exaltation of thoughts which we receive from those noble motions of the higher Mind , the other doth farre in pleasure and satisfaction surpasse all active happinesse . And hence we see in the parts of Mans Body , those which are ( if I may so speake ) more contemplative , have precedence to those that are more practique . The parts of Vision are before the parts of Action ; the right eye is preferred before the right hand . Thus we may observe in God himselfe ( notwithstanding in him there can bee neither accession nor intermission of Delight ) yet by way of expression to us ward , he did not in the creation of the World so much ioy in his fiat , as in his vidit ; not so much when he gave his creatures their Nature , as when he saw their Goodnesse : Nature being the Object of Power ; but Goodnes the Object of Delight ; and therefore the day of his rest was more holy than the dayes of his working , that being appointed for the Contemplation , as these were for the production of his creatures .

And as Contemplation by way of Prescience , when it looketh forward on good things hoped : So also by way of Memory , when it looketh backward and receiveth evill things escaped , doth minister matter of renewed Ioy . No Man looketh Arist. Rbet . l. 1. c. 10. on the Sea with more comfort , than he who hath escaped a shipwracke . And therefore when Israell saw the Egyptians dead on the Sea shore , the fear of whom had so much affrighted them before , they then sang a Song of Triumph . Past troubles doe season , and as it were ballace present Comforts , as the Snow in Winter increaseth the beauty of the Spring .

But in this particular of Contemplation , notwithstanding the excellency of it , there may be Corruption in the Excesse ( For in those matters of Delight , except they be such as are disproportioned to our corrupt Nature , I meane divine things , wee seldome erre in the other extreme . ) And that is , when wee doe not divide our selves between our parts , and let every one execute his proper function , so to attend upon meere mentall notions , as to neglect the practicall part of our Life , and withdraw our selves from the fellowship and regard of humane society , is as wicked in Religion , as it would be in Nature monstrous to see a fire burne without light , or shine without heate ( aberrations from the supreme Law being in divine things impious as they are in naturall prodigious . )

And therefore that vowed sequestration and voluntary banishment of Hermits and Votaries from humane society , under pretence of devoting themselves to Contemplation , and a fore-enjoying of the Light of God , is towards him as un●… pleasing , as it is in it selfe uncomfortable , for their very patterne which they pretend in such cases to imitate , was not only a burning lamp by the heate of his owne Contemplations ; but a shining lamp too , by the diffusing of his owne Comforts to the refreshing of others .

A second cause of Delight is the sure Confidence of the Mind . Whereby upon strong and un●…ring grounds , it waiteth for the accomplishment of it's desires : so that what ever doth incourage our Hope , doth therewithall strengthen ▪ and inlarge our Delight ▪ Spe gaudent faith S. Paul , and Rom. 12. 12. Sperantes gaudent saith the Philosopher , Hope and Ar●… . 〈◊〉 . ●… . ●… . ●… ▪ 〈◊〉 , 〈◊〉 . Ioy goe both together : For where Hope is strong ▪ it doth first divert and take off the Mind from poring upon our present wants , and withall ministreth tranquillity unto it from the evidence of a future better estate .

But here we must take heed of a deep Corruption : For though I encline not to that opinion which denyeth Hope , all asswaging and mitigating sorce , in respect of evils , or any power to settle a floating Mind ; yet to have an ungrounded Confisidence , and either out of Presumption or Security to resolve upon uncertaine and casuall events , there-hence to deduce Arguments of Comfort ' works but an empty and imaginary Delight , like his in the Poet :

— Petit ille dapes sub imagini somni , Ovid. Met. 〈◊〉 . 〈◊〉 . 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 21. Oraque vana movet , dentemque indente fatigat . Who dreaming that he was a Guest At his Imaginary Feast , Did vainely glut upon a Thought , Tyring each Iaw and Tooth for naught : And when he fanci'd dainty meat , Had nothing but a Dreame to eat :

Or like the Musitian in Plutarch , who having Plut de Audit . pleased Dionysius with a little vanishing Musick , was rewarded with a short and deceived Hope of a great Reward . A presumptuous Delight though it seeme for the time to minister as good content as that which is raised on a sounder bottome ; yet in the end will worke such inconveniences as shall altogether countervaile and overweigh the de●…ipt of its former Ioyes ▪ . For the Mind being mollified and puffed up with a windy and unnourishing comfort , is quite disabled to beare the 〈◊〉 of some sudden evill , as having its forces scattered by Security , which caution and ●…eare would have collected . For wee know in Bodies , Vnion strengthneth natural motion , and weakneth violent ; and in the Mind the collecting and uniting of it doth both inable it for prosecution of its owne ends , and for resisting all opposite force . It is therefore no comforting but a weakning Confidence , which is not provident and ope●…ative .

The third and most effectuall cause of Delight is the Fruition of Good , and the reall Vnion thereof unto the Mind●… for all other things worke delight no farther , than either as they looke towards , or worke towards this . And therefore if we marke it in all matter of Pleasure and Ioy , the more the Vnion is , the more is the Delight ( And Vnion is the highest degree of Fruition that can be ) thus wee see the presence of a Friend , yeelds more content than the absence , and the imbraces , more than the presence : so in other outward Delights , those of Incorporation , are greater than those of Adhesion . As it is more naturall to delight in our meats than in our garments ; the one being for an union inward to increase our strength ; the other outward only to protect it . In the understanding likewise , those assents which are most cleer , are most pleasant , and perspecuity argues the perfecter union of the Object to the Faculty . And therefore we have Speculum & 〈◊〉 put together by S. Paul , We see as in aglasse darkly , where the weaknesse of our knowledge of God is attributed to this , that we see him not face to face with an immediate union unto his glory , but at a distance in the creature and in the word , the glasse of Nature and of Faith ( both which are in their kind evidences of things not seen ) we shall only there have a perfection of Ioy , where we shall have a consummate union , in his presence only is the fulnesse of Ioy .

Now three things there are which belong unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . P●…l . l. ●… . ●… . 3. 〈◊〉 . l. ●… . c. 〈◊〉 . a perfect fruition of a good thing : First , Propriety unto it , for a sicke man doth not feele the joy of a sound mans health , nor a poore man of a rich mans money . Propriety is that which makes all the emulation and contention amongst men , one man being agreeved to see another to have that which he either claimeth or coveteth . Secondly , Possession : For a man can reap little comfort from that which is his owne , if it be any way detained and withheld from him , which was the cause of that great contention between Agamemnon & Achilles , Arrian . Epict. l. 1. ●… . 2●… . & between the Greeks & Trojans , because the one tooke away and detained that which was the others . Thirdly , Accommodation , to the end for which a thing was appointed ▪ For a man may have any thing in his custody , and yet receive no comfort nor reall delight from it , except he apply it unto those purposes for which it was instituted . It is not then the having of a good but the using of it which makes it beneficiall .

Now besides those naturall causes of Delight , there is by accident one more ; to wit , the Change Ethic. lib. 7. ●… . vl . l. 10 ▪ ●… . 4. and Variety of good things , which the diversity of our natures and inclinations , and the emptinesse of such things as we seeke Delight from , doth occasion , where Nature is simple and uncompounded , there one , and the same operation is alwaies pleasant ; but where there is a mixed and various Nature , and diversity of Faculties , unto which doe belong diversity of inclinations , there changes doe minister Delight : as amongst learned men , variety of studies ; and with luxurious men , variety of pleasures .

And this the rather , because there are no sublunary contentments , which bring not a * Satiety Gustata magis quam Potata 〈◊〉 . Cic. 〈◊〉 ●… . 2. 〈◊〉 ●…ll . 5. quaest. 1. Vid. Senec. de Tranq . c. 2 , 3. along with them , as hath been before observed . And therefore the same resolution which the Philosopher gives for the walking of the Body , when he enquireth the reason why in a journey the inequality of the wayes do lesse weary a man than when they are all plaine and alike . We may give for the walking and wandring of the Desire ( as Solomon cals it ) to wit , that change and variety doe refresh Nature , and are in stead of a rest unto it . * * Quod etiam de Tibe●…io notavit Su●…ton . cap. 43. And therefore as I have before observed of Nero , the same hath Tully observed of Xerxes , that hee propounded rewards to the inventors of new Qu●… hoc officio s●…ngtbantur dicti ( ut videtur ) ab Aelio l-amp●…idio Volup●…arij in Alex. Sever. and changeable pleasures .

Hereunto may be added as a further cause of Pleasure . Whatsoever serveth to let out and to lessen Griefe , as Words , * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. ●…nic lib. 7. Teares , Anger , Revenge , because all these are a kind of victory , then which nothing bringeth greater pleasure . And therefore Homer saith of Revenge , that it is sweeter than the dropping honey . Est quadam etiam vol●…ndi voluptas . Plin. & Cic. de sint , l. 1. Arist. Rbet . l. 1. ●… . 1●… .

CHAP. XXI . Of other Causes of Delight . Vnexpectednesse of a God . Strength of Desire . Immagination . Imitation . Fitnesse and Accommodation . Of the effects of this Passion . Reparation of Nature . Dilatation . Thirst in noble Objects , satiety in Baser . Whetting of industry . Atimorous unbeliefe .

VNto these more principall Vix sum apud me ita animu●… commotus est m●…tu spe , ●…audio , m●…rando hoc tanto tanque repentin●…●…ono Ter●…ent . Andr. Act. 5. 4. 〈◊〉 bar●…lam , animo m●…o 〈◊〉 repenti●…um ●…amquè magnum non concipien●…e Gaudium Apul . A●…n . Aur. lib. 11. Causes of this Affection I shall briefly adde these few which follow .

1 The suddennesse and unexpectednesse of a good thing causeth the greater Delight in it . For Expectation of a thing makes the Minde feed upon it before hand , as young Gallants who spend upon their estates before they come to them , and by that meanes make them the lesse when they come . As sometimes it happeneth with choice and delicate stomackes . That the sight and smell of their meate doth halfe cloy and satiate them before they have at all tasted any of it : so the long gazing upon that which we Desire by Expectation doth as it were deflowre the Delight of it before fruition . Whereas on the other side , as the Poet expresseth it .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophocl . A●…tig . No joy in greatnesse can compare with that , Which doth our Hopes and thoughts anticipate .

So strong and violent hath been the immutation which sudden joy hath wrought in the Body , a a Multis mortem attulit gaudium ingens , Insperatum interclu●…d animd , & vim magni novis que mo●… non 〈◊〉 . A. G●…ll . lib. 3. c. 1. lib. 3. c. 1. & cap. 15. that many ( as I have formerly noted ) have beene quite overwhelmed by it , and beene made pertakers of Augustus his wish to enjoy an b b 〈◊〉 in Aug. cap. 99. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to dye pleasantly . And for this Reason it is that c c Arist. Etbect . 1004. new things , and such as we d d Del●…ct at quicquid est Admirabile Cic. partic . Orat. admire , and were a a Proximorum incuriosi longinq●…●…mur & 〈◊〉 . lib ●… . Epist. 20. not before acquainted withall doe usually Delight us , because they surprize us , representing a kinde of strangenesse unto the minde , whereby it is enlarged and enriched . For strange and New things have ever the greatest price set upon them . As I noted before of the Romane Luxury , That it gloryed in no Delicates but those which were brought out of b b Vid. Clem. Alex. ●…aedag . ●… . 2. c. 1. Plin. l. 9. c. 34. & lib. 2206. 2. Plutarcb . De 〈◊〉 sanita●…e . strange Countries , and did first pose Nature , before either feed or adorne it .

2 Strength of Desire , doth on the other side enlarge the pleasure of fruition , because Nature ever delighteth most in those things which cost us dearest , and strong desires are ever painfull . When c c Vid. Citeron . Tusc. qu. l. 5. Darius in his flight drank muddy water , & Ptolomie did eate dry bread , they both professed that they never felt greater pleasure : strength of Appetite marveilously encreasing the Delight in that which satisfied it . For want and Difficulty are great Preparations to a more feeling fruition , a a Plutarch . de Tranquill. as Bees gather excellent Honey out of the bitterest Herbes . And as we say , Nulla sunt firmiora quàm quae ex dubijs facta sunt c Quintil. lib. 11. cap. 2 , Si mibi tranquilla & placa●… omnia suisseun , incredibili qua nunc 〈◊〉 latitia voluptat●… Caruissem Cic. Orat post Reditum . Mix. Tyrius Dissert. 33. Plutarch . de pro●…ct . viri●…tem . certa . Those evidences are surest which were made cleare out of doubtfull . So those pleasures are sweetest , Qu●…suaves fiunt ex tristibus , which have had wants and feares and Difficulties to provide a welcome for them . And therefore b b Quintil. lib. 5. cap. 12. Wrestlers and Fencers , and such like Masters of Game , were wont to use their hands unto heavie weights , that when in their Games they were to use them empty and naked , they might doe it with the more expeditenesse and pleasure .

3 Imagination and fancy , either in our selves or other Men , is many times , the foundation of Delight . Diogines his sullen and Melancholly fancy tooke as much pleasure in his Tubbe and Staffe , and water , as other men in their Palaces , and ampliest provisions , And he in the Poet.

Qui se credebat miros a●…dire Tragados In vacuo latus sessor Plausorquè Theatr●… . — Horat. Epist. lib. 2. Ep. Cum redit adsese pol. me occidist is Amici Non servastis ait , cui sic extorta voluptas , Et demptus per vim mentis gratissimus error . Who thought he heard rare Tragedies of wit , And in an empty Theater did sit And give Applauses : but being heal'd complains Friends I 'm not sav'd by this your love , but slain , Robb'd of that sweet Delight I then did finde , In the so gratefull errour of my Minde .

Hence likewise it is that Men are delighted Ficta●… sabulas cum volup . a●…em ●…gimus Cl●… . de si●… . lib. 5. with Mythologies and Po●…icall Fables , with Elegancies , Iests , Vrbanity , and Flowers of wit , with Pageants pompes , Triumphes , and publick Celebrities , because all these and other the like , are either the fruit or food of the Imagination .

4 Vpon the same Reason we are marveilously Delighted with lively Imitation , as with those Vid. Plutar●… . de Aud. P●…et ▪ & Quintil. lib. 2. ap. 13. Arts which doe curiously expresse the workes and lineaments of Nature . Insomuch that the similitudes of those things doe wonderfully content us whose naturall Deformities we abhorre . We are well pleas'd with Homers Description Hinc ●…coml stu●…tia . pedic●…li , feb●…um , &c. of Thirsites , and with Sophocles his expression of the Vlcer of Philoctetes ▪ with Parmeno his Imitation of the grunting of a Hog , and Theodor●…u Plaut in Au●… . Hora●… . l. 1. Sa●… . 9. his of the ratling of wheeles , with Plautus his discription of a chargeable Wise , and Horace his of a garrulous companion , though the things themselves we should willingly decline .

5 Those things Delight every man which 〈◊〉 ▪ lib. 10. cap. 7. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ as the Philosopher speakes , Sutable Plutarch . de A●…d . Poc●… . fitted ▪ and accommodated to his Genius and frame ▪ of Nature , as in the same Plant , the Bee seedeth on the flower , the Bird on the Seed , the Sheepe on the Blade , the Swine on the Roote . So in the same Author one man observeth the Rationall ▪ another the Historicall , a third the Elegant and more Rhetoricall passages , with speciall Delight , according as they are best accommodated unto the Complexion of each Minde . And I C●…l . Rhod●…g . lib. 5. cap. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finde it observed out of Hipocrates , that even in the Body many times that kinde of meat which Nature receiveth with Complacency , and with a Names . ex Arist. c. 18. more particular Delight , though in it selfe it may be ●…orse ▪ yet proveth better nourishment unto that Body than such , as though better in it selfe , findeth yet a reluctancy and backwardnesse of Nature to close or correspond with it . The same seeds are not proper for the sand and for the clay ▪ nor the same imploiments of Minde for Men of various and different Constitutions . Nor is there I beleeve any thing which would more conduce to the generall advancement of Arts and Learning , than if every Mans Abilities were fixed and limited to that proper course , which his naturall sufficiences did more particularly lead him unto . For hereupon would grow a double Delight , and by consequence improvement ( for every thing growes most when it is best pleased ) The one from Nature , the other from Custome and acquaintance , which conquereth and digesteth the difficulties Ethic. l. 10. ●… . 9. of every thing we set about , and maketh them yet more naturall unto us . And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●… . l. 1. c. 11. the Philosopher reckoning up many things that are pleasant to the minde , putteth these two in the first place . Those things that are Naturall , and those that we are accustomed unto , wherein there is least violence offered unto the inclinations and impressions of Nature .

Touching the Effects of this Passion , I shall name but these few : First , the effects of Corporall Delights are only ( as I observed o●…t of Aristotle ) medicinall ; for repayring the breaches and ruines of our decayed Natures ; for animating and refreshing our languishing spirits ; for preserving our selves in a good ability to execute Offices of a higher Nature ; for furnishing the World with a succession of men , which otherwise the greedines of mortality would in short time devoure . These are true and intended ends of those Delights , and when they once transgresse these bounds , they begin to * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ oppresse Nature , weaken and distempe●… the Body , clog the mind , and fill the whole man with satiety and loathing , which is the reason ( as was even now noted ) why men too violently carried Sophoc . 〈◊〉 . away with them , are presently over●…loyed with one kind , and must have variety to keep out loathing : which Tacitus observes in that monster of ●…lut . in Gryllo . Annal. l. 11. women Messalina , facilitate adulterorum in fastidiu●… versa ad incognit as libidin●…s pr●…stuebat , that loathing more easy and common sinnes , shee betooke h●… selfe to unnaturall lusts , and I verily think is particularly intended by S. Paul , Rom. 1. 26.

A second effect of Ioy is Opening and Dil●…tion of the heart and countenance , expressing the serenity of the mind , whence it hath the name 〈◊〉 Latitia , as it were a broad and spreading Passio●… ▪ Latitia 〈◊〉 latitudin●… . Now the reason of ▪ this motion occasioned 〈◊〉 Ioy , is the naturall desire , which man hath to 〈◊〉 united to the thing wherein he delights to make way and passage for its entrance into him . And hence wee find in this Passion an exultation and egresse of the spirits , discovering a kind of loosenesse of Nature in her security , doing many things not out of resolution , but instinct and power transporting both mind and body to sudden and unpremeditated expressions of its owne content : For of all Passions , Ioy can be the least dissembled or suppressed , nam ga●…dio Cogendi vis inest , Pa●…igir . ad Tr●…jan . saith Pliny ▪ it exerciseth a kind of welcome violence and tyranny upon a man , as we see in Davids dancing before the Arke ▪ and the lame Mans walking , and leaping , and praising God , after hee had been cured of his lamenesse . And this diffusion of the spirits sheweth both the haste and forwardnesse of Nature , in striving as it were to meet her Object , and make large roome for its entertainment , as also to dispell and scatter all adverse humours that would hinder the ingresse of it , and lastly to send forth newes as it were through the whole province of nature , that all the parts might beare a share in the common Comfort .

Thirdly , those noble Delights which arise from heavenly causes , doe withall cause a sweet thirst and longing in the Soule after more , as some colours ●… Plu●… in P●…ric . do both delight the sight and strengthen it : For while God is the Object , there cannot bee either the satiety to cloy the Soul , nor such a full comprehension as will leave no roome for more .

Thus they who delight in the fruition of God by Grace , doe desire a more plentifull fruition of him in glory ; and they that delight in the sight of Gods ▪ Glory ▪ doe still desire to be forever so delighted . So that their Desire is without Anxiety ▪ because they are s●…tiated with the thing which they do●… desire , ●… and their 〈◊〉 is without lo●… ▪ thing ; because still they desire the thing wherwith they are s●…tiated ; they desire without Griefe , because they are replenished ; and they are replenished without wearinesse , because they desire still ; they see God and still they desire to see him : they enjoy God , and still they desire for ever to enjoy him : they love and prayse God , and make it their immortall businesse still to love and prayse him :

Et quem semper habent , semper haberevolunt . Whom they for ever have , with love yet higher To have for ever , they do still desire .

* * Aristid . Tom. 1. Orat. in Pute●… . Aesc●…l . Divine Ioy is like the water of Aesculapius his Well , which they say is notcapable of put●…ifaction .

Fourthly , Delight whettoth and intendeth the actions of the Soule towards the thing wherein it delighteth ; it putteth forth more force , and more exactnesse in the doing of them , because it 〈◊〉 the mind of all those dulling Indisposition●… Arist. Ethic. l. 10. c. 5. Poli●… . l. 8. c. 5. which unfitted it for Action . And for this reason h●…ppily it i●… , that the 〈◊〉 used * * Pl●…t . de ●…om . A. G●…ll . l. 1. c. 11. Musicke in their Warres to refresh and delight Nature : For Ioy is in stead of recreation to the Soule , it wonderfully disposeth for busines . And those Actions which Nature hath made ne●… , it hath put pleasure in them , that thereby Men might be quickned ●…nd excited unto them ; * * 〈◊〉 . lib. ●… . Clem. A●…ex . ●…trom . l. 2. Pla●…t . Casi●… . Act. 2. 5●… 4. 〈◊〉 . lib. 5. c●…p . 14. and therefore Wisemen have told us that pleasure is , Sal & 〈◊〉 vit●… . The Sawce which seasoneth the Actions of men .

Lastly , because the Nature of man is usually more acquainted with sorrowes , then with pleasures , therefore whither out of Conscience of guilt , which deserves no joy , or out of experience , which useth to finde but little joy in the world , or out of feare of our owne aptnesse to mistake , or out of a provident care , not to close or feed upon a Delight , till we are fully assured of our Possession of it , and because usually the Minde after shaking is more setled , whether for these or any other reasons , we see it usually come to passe , that vehement joy doth breed a kinde of jealousie and unbeliefe , that sure ●…he thing we have is too good to be true 〈◊〉 and that then when our eyes tell us , that they see it , they doe but 〈◊〉 and deceive us , as Quod nimi●… volumu●…●…aud facile credimus :

The things which we desire should be , We scarse beleeve when we doe see .

So I●…cob when he heard that his sonne Ioseph Gen. 45 , 26. Psal. 126 , 1. was alive , fainted ▪ being astonished at so good newes , and could not beleeve it . And when God restored the Iewes out of captivity , they could thinke no otherwise of it then a●… a dreame . And Act. 129. Luke 24. 41. Peter when he was by the Angel delivered out of prison , tooke it for a vision only , and an apparition , and not for a truth .

And lastly , of the Disciples after Christs resurrection , when he manifested himselfe to them , it is said , That for very joy they beleeved not , their feares keeping backe , as it were , and questioning the truth of their joyes , Omnia tuta timens , not suffering them too hastily to beleeve what their eies did see .

As in the Sea when a storme is over , there remaines still an inward working and volutation , which the Poet thus expresseth ,

Vt si quando ruit , debell at asque reliquit Eurus aquas , pax ipsa tumet , pontumque jacentem , Exanimis jam voluit hyem●… . — As when a mighty tempest doth now cease , To tosse the roaring Billowes , even that peace Doth swell and murmurre , and the dying Wind On the calm'd Sea leaves his owne prints behind .

Even so in the Minde of man , when it's feares are blowne over , and there is a calme ▪ upon it , there is still á motus trepidationis , and a kinde of sollicitous jealousie of what it enjoyes . Aenead . 4. 〈◊〉 〈◊〉 〈◊〉 quod ●…sum homines 〈◊〉 ▪ ●…ix satis credere se quisque andiss●… 〈◊〉 somni uanam 〈◊〉 , Liv. lib. 33. 〈◊〉 . ●… . 213.

And this unbeleefe of joy is admirably s●…t forth in the Carriages of Penelope , when her Nurse and her sonne endevoured to assure her of the truth of Vlysses his returne after so many yeares absence by the Poet , in which doubting she stil persisted , till by certaine signes Vlysses himselfe made it appeare unto her , whereupon she ex●…used it after this manner .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My deare Vlysses let it not offend , That when I saw you first , I did suspend My love with my beliefe , since my faint brest When first with those glad tidings it was blest , Trembled with doubts , lest by such forged lies Some crafty , false pretender might devise To have ensna●…'d me , and with these false sounds , Defiel'd my love , and multiplied my wounds .
CHAP. XXII . Of the Affection of Sorrow , the Object of it evill , sensitive , Intellectuall , as present in it s●…lfe , or to the mind , by memory , or suspition , particular causes , effects of it . Feare , Care , Experience , Erudition ▪ Irresolution , Despaire , Execration , Distempers of Body .

THe opposite Passion to this of Delight , is Griefe and Sorrow , which is nothing but a perturbation and nnquietnesse wrought by the pr●…ssure of some present ●…vill , which the mind in vaine strugleth with , as finding it selfe alone too impotent for the conflict . Evill I say either formally , as in sinne , or paine , present , or feared : or privatively , such as is any good thing which we have lost , or whereof we doe despaire , or have beene disappointed . And this is in respect of its object as the former Passion , either Sensitive or Intellectuall . Sensitive is that anguish and distresse of Nature which lyet●… upon the body . A Passion in this sense little conducing to the advancement of Nature , being allwaies joyned with some measure of its decay , but onely as it serves sometimes for the better fortifying it against the same or greater evils , it being the condition as of corporeall delights , by custome to grow burdensome and distastefull , so of paines to become easie and familiar .

The other and greater Griefe is Intellectuall , which in Solom●…us phraise is , A wounded spirit ; so much certainely the more quicke and piercing , by how much a spirit is more vitall then a body , besides the anguish of the soule , findes alwayes , or workes the same sympathy in the body , but outward sorrowes reach not ever so farre , as the spirituall and higher part of the soule . And therefore we see many men out of a mistake , that the distresse of their soules hath beene wrought by a union to their bodies , have voluntarily spoiled this , to deliver and quiet that .

The causes of this Passion , are as in the former , whatsoever hath in it power to disturbe the mind by it's union thereunto . There are then two Conditions in respect of the Object , that it be Evill and Present . Evill first , and that not onely formally in it selfe ; but apprehensively to the understanding . And therefore wee see that many things which are in their Nature Evill ; yet out of the particular distemper of the Mind , and deceitfulnesse in them , may prove pleasant thereunto . And this is the chiefe Corruption of this Passion , I meane the misplacing , or the undue suspending of it : For although strictly in its owne property , it be not an advancement of Nature , nor addes any perfection ; but rather weakens it ; yet in regard of the reference which it beares either to a superior Law , as testifying our Love unto the Obedience , by our griefe for the breach thereof : or to our consequent Carriage and Actions , as governing them with greater Wisedome and Providence , it may bee said to adde much perfection to the mind of man , because it serves as an inducement to more cautelous living .

The next Condition in respect of the Object , is , that it be Present , which may fall out either by Memory , and then our Griefe is called Repentance : or Fancy and Suspition , and so it may be called Anx●… of Mind : or by Sense and present union , which is the principall kind , and so I call it Anguish .

For the first , nothing can properly and truly worke Griefe , by ministry of Memory , when the Object or Evill is long since past ; but those things which doe withall staine our Nature , and worke impressions of permanent deformity . For as it falleth out , that many things in their exercise pleasant , prove after in their operations offensive and burden some : so on the other side many things which for the time of their continuance are irkesome and heavy , prove yet after occasions of greater H●…b . 12. 11. Ioy . Whether they be means used for the procuring of further good .

Per varios casus , per tot discrimina rerum 〈◊〉 in Latium , sedes ubi ; &c. Through various great mishaps & dangers store , Antad . l. 1. Iliad . ●…4 . We hasten to our home and wished 〈◊〉 ▪ Where fates do promise rest , where Troy revives , Only reserve your selves for better lives .

Or whether they b●… Evils which by our Wisedome we have broken th●…ough and avoided ;

— sed & 〈◊〉 olim 〈◊〉 i●…vabit . When we are arrived at ease , Remembrance of a strome doth please .

The Objects then of Repentance are not our passive , but our active Evils : not the Evils of suffering , but the Evils of doing ▪ for the memory of afflictions past , represent●… unto us Nature loosed and delivered , and should so much the more increase our Ioy , by how much redemption is for the most part a more felt blessing than Immunity ▪ but the memory of sinnes past represents Nature obliged , guilty , and imprisoned . And so leaves a double ground for Griefe , ●…he staine or pollution , and the guilt or malediction a deformity to the Law , and a curse from it . It would be improper here to wander into a digression touching Repentance , only in a word it is then a Godly Sorrow , when it proceeds from the memory of Evill ; not so much in respect of the punishment as of the staine . When we grieve more because our sin hath made us unholy , then because it hath made us unhappy ; and not only because we are runne into the danger of the Law , but because we are run out of the way of the Law . When it teacheth us to cry , not only with Pharaoh , take away this Plague ; but with Israel in the Prophet , take away Iniquity .

Concerning Griefe of Preoccupation , arising out of a suspitious Feare and expectation of Evill , I know not what worth it can have in it , unlesse haply thus , that by fore-accustoming the Mind Pracogliati m●…li m●…llis ictus . 〈◊〉 ▪ Epist. 77. Uid . Cic. Tusc. qu. l. 3. to Evill , it is the better strengthned to stand under it : For Evils by praemeditation , are either prevented or mitigated , the Mind gathering strength and wisedome together to meet it . And therefore it is prudent advise of Plutarch , that wee should Pl●…t . de 〈◊〉 . have a prepared Minde , which when any Evill falleth out , might not be surprised by it . To say as Anaxagoras did when he heard of the death of his Sonne , sciome genuisse mortalem , I know that I be ▪ gat a mortall Sonne . I know that my riches had wings , and that my comforts were mutable . Preparednesse composeth the Minde to patience . Vlysses wept when he saw his Dogge , which he did not when he saw his Wife : he came prepared for the one , but was surprised by the other .

Hunc ego si potui tantum sperare dolorem , Et perferre soror potero . Had I foreseene this Griefe , or could but feare it , I then should have compos'd my selfe to beare it .

Which is the reason why Philosophers prescribe the whole course of a Mans Life , to be only a meditation upon Death ; because that being so great an Evill in it selfe , and so sure to us , it ought to be so expected , as that it may not come sudden , and find us unprepared to meet the King of Terrour . For it is in the property of custome and acquaintance , not only to alleviate and asswage evils ( to which purpose Seneca speakes , perdidisti tot Consolatio ad Helviam . mala si nondum misera esse didicisti , thou hast lost thy afflictions if they have not yet taught thee to be miserable ) but further as Aristotle notes , to work some manner of delight in things , at first troublesome and tedious ; and therefore hee reckoneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 1. mourning amongst pleasant things , and teares are by Nature made the witnesses as well of Ioy as of Griefe .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Odiss . l ▪ ●… . 2. He kist the shore , fast teares ran from his eyes , When he his native Countrey first espyes .

And Seneca ( whither Philosophically or Rhetorically ) observes , that obstinacy and resolvednesse in griefe , doth so alter the nature of it , ut fiat tandem infelicis animi prava voluptas dolor . That at Et quadam etiam dolend , volup●… . Plin. l. 8. ep. c. 6. length it turnes into a kind of pleasant paine , sure I am the Apostle biddeth us count it Ioy , when wee fall into temptations .

The last presence of Grief was Reall , when some ponderous evill either of Affliction or of Sinne , the losse of some good wherein we delighted , the disappointment of some hope whereon we relyed meeting with impotency in our selves , to remove what we suffer , to recover what wee lose , to supply what we want , doth bruise and lie with a heavy weight upon the tenderest part of Man , his Soule and Spirit . And in this I cannot find considered meerly in it selfe any worth at all ( it being nothing else but the violation and wounding of Nature ) but in order to the effects which it produceth , it may have sundry denominations , either of a serviceable , or of a corrupt affection . I shall but briefly name them , and passe over to the next .

The profitable effects are principally these : First , as it is an instrument of publique administration & discipline . It is as it were both a Schoolmaster Clem. Alex. Paedag. l. 1. c. 8. and a Phisitian , to teach and to cure : so the Philosopher telleth us , that by pleasure and pain , Ethic. l. 10. c. 1. Calamitates remedia . Sen de Tranq . l. 1 c. 9. Psal. 94. 12. Psal. 119. 71. Ier. 22. 21. Children are trained up unto Arts and Sciences , the Rod being unto the Mind , as a Rudder unto a Ship : so the Prophet David putteth chastisement and instruction together : Blessed is the man whom thou chastenest , and teacheth out of thy law , and again , ●…t is good for me that I have been afflicted , that I might learne thy Commandements . Therefore God the Law in the Wildernesse , where the people were Grande 〈◊〉 ●…genium mis●…r sq , ve●…it soler●… reb●… . in want and under discipline : to note that Griefe is a good instrument unto learning ; for after in their prosperity they would not heare .

And as it is a means to teach , so it is a means to cure too ; for therefore paine is usually made the matter of punishment , that as Men offend by sinfull Ethic. l. 2. c. 3. pleasure , so they may bee amended by wholsome sorrow . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cures are usually wrought by contraries .

Againe , it doth by Experience strengthen and Sen. de ●…tio , Sapient . c. 4. harden , making both wise and able , for enduring further calamities , quos Deus a●…at , indurat & exercet . Epist. 67. God exerciseth and traineth those whom he loves , bringing them up non in delicijs sed in castris , not in Paradise , but in a Wildernesse . Now as the Philosopher speaketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ethic. l 3. c. 8. Experience is a kind of fortitude and armour , whereby a man contemneth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many things which are indeed , but terriculamenta , skar-crowes to ignorant and weake minds . Wheras when paines have wrought patience , and patience experience of an issue and escape , that experience armes the Soule unto more patience in new assaults . For if Gold were a rationall creature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ &c. 〈◊〉 . Hec. Vid. Plut. l. de Adul●… . & 〈◊〉 Co●…sol . ad Apo●…onium Plut. de A●…d . having past through the fire and kept its own Nature unviolate , it would never after be the lesse afraid of the fire . And as Plutarch excellently speaketh , A wise Man should be like gold , to keep his Nature in the fire . Strangers dislike many things in a place , which those , that are home-born , and used unto , do easily digest : thus the Apostle argueth , God hath delivered , and doth deliver ; 2 Cor. 1. 9. 10. therefore he will deliver . So Vlysses in Homer .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Odyss. . ●… 222. I 'le beare with a firme mind , what ere comes more , Having endur'd so many Griefes before .

And elsewhere on the same manner he incouraged his companions on the Sea .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Odyss. . 〈◊〉 208. Sirs , w' are not now to learne what sorrowes are , Having felt so many ; and this now by farre Comes short of that which we endured then , When the proud Cyclops shut us in his den : Yet that we scap't , he of his prey did misse , Hereafter we shall joy to think of this .

* * Plut. de Ad. & A●…ic . & de Sa●…it . 〈◊〉 . V●… Crudum adhuc vul●…s medentium manu●… reformidat , deinde patitur , a●…que ultro requirit . Sic Recens animi Dolor Consolatione●… rejici●… atque refugit , mox 〈◊〉 & clementer admoti●… acquiescit . Plin. Ep. l 5 c. 16. Vid Plut. Cons. ad Apoll. Thus as Iron which hath passed through the fire , being quenched , is harder than it was before : so the Mind having passed through troubles , is the more hardened to endure them againe . And therefore it is wise advice which learned Men give , to let Griefes have a time to breath , and not to endeavour the stopping of them , while they are in Impetu , and in their first rising . As Phisitians suffer humours to ripen , and gather to some head , before they apply medicines unto them . When time hath a little concoted Griefe , and experience hardened and instructed Nature to under it . It doth then willingly admit of those remedies , which being unseasonably applyed it rejecteth and resisteth . Ovid de Remed. Amor. l 1.

Quis matrem nisi mentis inops in funere nati Flere vetat ? non hoc illa monenda loco est . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophoc . ●…dip . Ty●… . Cum dederit lachrymas animumque expleverit aegrum , Ille dolor verbis emoderandus erit . Who would forbid a Mother then to mourne , When her Sons ashes are warme in his urne ? But when she 's cloyd with tears , & sorrow's rage Is over , Counsell then may Griefe asswage .

Whereas before it doth rather exasperate than allay it . For of all Passions , this of Griefe doth lest admit of a simple cure from the dictates of Reason , except it have a time given it too , wherein it may like unto * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Alexis . new Wine , defervescere , slack , and come to its just temper again .

The last profitable effect is feare and suspition , care or sollicitousnesse to avoid those evils which oppresse our Nature ; a cautelous discourse and consultation of reason , how it may either escape or prevent the evils which Experience hath taught it to decline , as a burnt child the fire . For all Passions so long as they collect reason , and set that on work , are of good use in the minds of Men ; and indeed , the counsels and communion Of this medicine we read in Homer . of right reason alone , grounded on and guided by Religion , are only that Nepenthes and medicine against Griefe , which who so mixeth and applyeth aright , shall not spend not load 〈◊〉 . 〈◊〉 211. Plin. l. 21. c. 21. 〈◊〉 . Sympos . l. ●… . c. 1. Macr●… . l. 7. c. 1 Clem. Ale●… . in 〈◊〉 . Nazion . Car●…in . 〈◊〉 patris ad ●…ium . himself with unusefull sorrow . Thuy as Bee●… doe poise themselves with little gravell stones , that they may not be carried away with the wind , which the Poet hath elegantly expressed :

— — saepe Lapillos , Vt Cyr●…ba instabiles fluctu jactante saburra●… Geo●…g . ●… 4. 〈◊〉 . lib. de sol●…t . 〈◊〉 . Tollunt , his ses●…per inania ●…bila librant . As Ships with ballace , so the little Bee With gravel's pois'd , that he may steady flee .

So patience and wisedome in the bearing of one sorrow , doth keep the mind in a stable condition against any other . A man doth never over-grieve , Iliud ●… 65. that keeps his 〈◊〉 open to counsell , and his reason to judgement above his Passion .

The evill effects of griefe commonly followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Eurip. H●…cub . the excesse of it , and they respect the Reason , the Will , and the Body , in the Reason , it worketh distractions , irresolution , and weaknesse 〈◊〉 by drawing the maine straine of it , rather to a fearefull contemplation of it's owne misery , then to a fruitfull Discourse how to avoide it , for as the motions of a wounded Body , so the Discourses of a wounded Minde are faint , uncertaine and tottering .

Secondly , in the Will , it wo●…keth first Despaire , for it being the propertic of griefe to condensate and as it were on all sides besiege the Minde , the more violent the Passion is , the lesse apparant are the Passages out of it . So that in an extremity of anguish where the Passages are in themselves narrow , and the reason also blind and weake to finde them out , the Minde is constrained having no Object but it 's owne pai●…e to re flect upon , to fall into a darke and fearefull contemplation of it's owne sad estate , and marvellous high and patheticall aggravations of it , as if it were the greatest which any man felt . Not considering that it feeles it 's owne sorrow , but knowes not the weight of other mens . Whereas if all the calamities of mortall men were heaped into one Storehouse , and from thence every man were to take an equall portion . S●…crates was wont to say that each man would rather choose to goe away with his owne paine .

And from hence it proceedeth to many other effects , fury , sinfull wishes and ex●…rations both against it selfe and any thing , that concurred to it's being in misery , as we see in Israel in the Wildernesse & that mirror of Patience Iob himselfe ; 〈◊〉 . 14. 2. Iob 3. 1. and Ier. 20. 14. Is●…i . 8. 21. and thus Homer bringeth in Vlysses in des paire under a sore tempest bewailing himselfe .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . O●…iss . ●… 306. Thrice foure times happy Grecians who did fall To gratifie their friends under Troy wall . Oh that I there had rendred my last breath , When Trojan darts made me a marke for Death , Then glorious Rites my Funerals had attended , But now my life will be ignobly ended .

Another evill effect is to indispose and disable for Dutie , both because Griefe doth refrigerate Arist. Prob. Se●… . 11. Quest. 13. 〈◊〉 ●… 130. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the Pilosopher telleth us ) and that is the worst temper for action ; and also diverts the Minde , from any thing , but that which feeds it , and therefore David in his sorrow forgot to eate his bread , because eating and refreshing of Nature is a mittigating of Griefe , as Pliny telleth us . And lastly , because it weakneth , distracteth and discourageth the Minde , making it soft and timerous , apt to bode evils unto it selfe .

— Crudelis ubique luctus ubique pa●…or . Dolor Cib●… . 〈◊〉 Pl●…n . l. 22. c. 14. Griefe and feare goe usually together .

And therefore when Aeneas was to encourage his friends unto Patience and action , he was forced to dissemble his owne sorrow .

— Curisque ingentibus ager 〈◊〉 . 2. Spem vultu simulat , premit altum corde dolorem . Although with heavy cares and doubts distrest , His looks fain'd hopes and his heart griefes supprest .

And it is an excellent description in Homer of the fidelity of Antilochus when he was commanded to relate unto Achilles , the sad newes of Patroclus death . 〈◊〉 . 1. C●…nfilium 〈◊〉 ●…egit & 〈◊〉 〈◊〉 〈◊〉 .

— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. When Menelaus gave him this command , Antilochus astonished did stand . Aen●…ad . 4. Smitten with dumbnesse through his griefe and feares , 〈…〉 . His voyce was stopt , and his eyes swamme inteares . Yet none of all this griefe did duty stay , He left his Armes whose weight might cause delay . And went , and wept and ran , with dolefull word , That great Patroelus fell by Hectors sword .

* * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 In a tempest saith Seneca , that Pilot is to be 〈…〉 . commended , whom the shipwracke swalloweth up at the Sterne , with the Rudd●…r in his hand .

And it was the greatest honour of Mary Mag. dalene , that when above all other , she wept for the losse of Christ , yet then of all other she was most diligent to seeke him .

Lastly , in the body there is no other Passion that doth produce stronger , or more lasting inconveniences by pressure of heart , obstruction of spirit , wasting of strength , drynesse of bones , exhausting of Nature . Griefe in the heart , is like a Moath in a garment , which biteth asunder , as it were the strings and the strength thereof , stoppeth the voyce , looseth the joynts , withereth the flesh , shrivelleth the skinne , dimmeth the eyes , cloudeth the countenance , defloureth the beauty , troubleth the bowels , in one word , disordereth the whole frame .

Now this Passion of griefe is distributed into many inferiour kindes , as Griefe of Sympathy for the evils and calamities of other men , * as if they were our owne , considering that they may likewise be fall us or ours which is called mercy , griefe of a a 〈…〉 . repining at the good of another man , as if his happinesse were our misery : As that Pillar which was light unto Israel to guide them , was darknesse unto the Egyptians , to trouble and amaze them , which is called Envie . Griefe of b b 〈…〉 . Fretfulnesse at the prosperity of evill and unworthy men , which is called Indignation , griefe of Indigence when we finde our selves want those good things which others enjoy , which we envie not unto them , but desire to enjoy them our selves too , which is called Emulation , griefe of Guilt for evill committed , which is called Repentance , and griefe of Feare for evill expected , which is called Despaire , of which to discourse would be over-tedious , and many of them are most learnedly handled by Aristotle in his Rhetoricks . And therefore I wall here put an end to this Passion .

CHAP. XXIII . Of the affection of Hope , the Object of it , Good Future , Possible , Difficult , of Regular and Inordinate Despaire .

THe next Ranks and Series , is of Irascible Passions , namely those which respect their Object , as annexed unto some degree of Difficulty , in the obtaining , o●… avoiding of it , the first of which is Hope , whereby I understand an earnest and strong inclination and expectation of some great good apprehended as possible to be obtained , though not by our owne strength , nor without some intervenient Difficulties . I shall not collect those Iliad . ●… 794. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suida●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 . prayses which are commonly bestowed upon it , nor examine the contrary extreames of those who declaime against it , making it a meanes either of augmenting an unexpected evill , before not sufficiently prevented , or of deflowring a future good too hastily pre-occupated , but shall onely touch that dignity and corruption which I shall observe to arise from it , with reference to it's Objects , Causes , and Effects .

Concerning the Object or fundamentall cause of Hope , It hath these three conditions in it , That it be a Future , a Possible , a Difficult Good .

First , Future , for good present is the Object of 〈…〉 . our sense , but Hope is of things not seene , for herein is one principall difference betweene divine Faith , and divine Hope , that Faith being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The substance of things hoped f●…r , 〈◊〉 ever respect to it's Object , as in some manner present and subsisting in the promises and first fruits which we have of it , so that the first effect of Faith is a present Interest and Title ; but the Hebr. 11. operation of Hope is waiting and expectation , but yet it will not from hence follow , that the more a man hath of the presence of an Object , the lesse he hath of Hope towards it , for though Hope be swallowed up in the compleat presence of it's Object , yet it is not at all diminished but encreased rather by a partiall presence , and as in Massie bodies though violent motions be in the weakest , as being furthest from the strength that impelled them , yet naturall are ever swiftest towards the Center , as nearest approaching unto the place that drawes them : so in the Hope●… of men , though such as are violent and groundle●…sse proove weaker and weaker , and so breake out at last into emptinesse and vapour . In which respect 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3. 12. * Philosophers have called Hope the dreames of waking men ; like that of the Musitian whom Dionissiu●… deceived with an empty promise , of which I spake before : yet those that are stayed and naturall , are evermore strong , when they have procured a larger measure of presence and union to their Object , Qu●… propius accedimus ad spem fruendi eò impatientius caremus . The nearer we come to the fruition of a good , the more impatient we are to want it .

And the reason is because Goodnesse is better knowne , when it is in an nearer view of the understanding , and more unite thereunto . And the more we have of the knowledge of goodnesse , the more we have of the Desire of it , if any part be absent . Besides all greedinesse is attractive , and therefore the more we know of it , the faster we hasten to it . And it is the nature of good to encrease the sense of the remainders of evill . So that , though the number of our defects be lessened by the degrees of that good we have obtained unto , yet the burthen and molestation of them is increased , and therefore the more possession we have of good , the greater is our wearine●… of evill , and the more Nature sceleth her defects , the more doth she desire her restauration .

The next condition in the Object of our Hope is possibility , for though the will sometimes being inordinate may be tickled with a desire of impossibilities , under an implicit●… condition , if they were not so , yet no hope whither regular or corrupt can respect it's object under that apprehension . It worketh two passions most repugnant to this , hatred and despaire , the one being a proud opposition , the other a dreadfull flight , from that good , in which the mind perceiveth an impossibility of attaining it . Now the apprehension of possibility is nothing else but a conceit of the convenience and proportion , betweene the true meanes unto an end hoped , and the strength of those powers which are to worke or bestow them ; or if they be such ends as are wrought without any such meanes , by the bare and immediate hand of the worker ' , it is an apprehension of convenience , betwixt the will and power of him that bestoweth it .

Here then because I finde not any arguments of large discourse in the opposite passion , ( unlesse we would passe sró natural or morall unto Theologicall handling thereof ) we may observe what manner of despair is only regular & allowable , I mèan that which in matters of importance drives us out of our selves , or any presumption and opinion of our own sufficiency . But that despaire which riseth out of a groundlesse unbeliefe of the Power , or distrust of the Goodnesse of a superiour Agent ( especially in those things which depend upon the Will and Omnipotency of God ) hath a double corruption in it , both in that it defiles , and in that it ruines Nature : defiles , in that it conceives basely of God himself , in making our guilt more omnipotent than his Power , and sinne more hurtfull than he is good : ruines , in that the minde is thereby driven to a flight and damnable contempt of all the proper means of recovery .

Of this kind of Despaire , there are three sorts : The one Sensual , arising out of an excessive love of Good , Carnal , and Present ; and out of a secure contempt of Good , Spiritual , and Future . Like that of the Epicures , Let us eat and drink while we 1 Co. 15. may , To morrow we shall die : The other Sluggish , Desperatione●… 〈◊〉 , experiri nolunt quod se ass●…qui possed ffidunt . Cic. in Oral . ad B●…utum . which dis-hearteneth and indisposeth for Action , causing men to refuse to make experiments about that wherin they conclude before hand that they shall not succeed : The third Sorrowfull , arising from deep and strong apprehensions of Feare , which betrayeth and hideth the succours upon which Hope should be sustained : as in the great Tempest wherein Saint Paul suffered shipwrack ; when the Sunne and Starres were hid , and nothing but Terrour to be scene : All Hope that they Act. 27. 20. should be saved , was taken away .

The last condition in the object of Hope , was Difficulty , I mean in respect of our own abilities , for the procuring of the Good we hope for ; and therefore Hope hath not only an eye to Bonu●… , Spe ▪ 〈◊〉 , si vi●…es , pecu●… , con●…lum , se entiá , apparatió . Cic. de Invent. ad H●…an . the good desired ; but to Auxilium too , the help which conferres it . No man waiteth for that which is absolutely in his own power to bestow upon himselfe ; Omnis expectati●… est ab extrinseco , all Hope is an attendant Passion , and doth ever rely upon the Will and Power of some superiour causes , by dependance whereupon it hath some good warrant to attaine its desires .

And thus in Divine Hope , God is in both respects the Object of it , both per modum Boni , as the Good Desired , & per modum Auxilii , as the Ayde whereby we enjoy him . So that herein all those Hopes are corrupt & foolish , which are grounded either on an error concerning the Power to help in some assistants ; or concerning the Will in others ( as indeed generally a blinde and mis-led judgement doth nourish Passion ; ) Of the former sort , are the Hopes of base & degenerous minds in their depēdance upon second and subordinate means , without Iob 31. 24. ●…r . 17. 5. Psal. 62. 9. Rom. 3. 4. Iob 6. 15 , 16. having recourse to the first supreme Cause ; which is to trust in lying vanities ; for every man is a lyar , either by Impotency , whereby he may faile us ; or by Imposture , whereby he may delude us .

Of the other sort , are the Hopes of those who presume on the helps and wils of others , without ground & warrant of such a confidence ; whence ariseth a sluggish and carelesse security , blindly reposing it selfe upon such helps , without endeavouring to procure them unto our selves .

And this is the difference betweene Despaire and Presumption : Hope looketh on a good future , a●… possible indeed in it selfe ; but with all as difficult to us , and not to be procured but by Industry and labour . Now Despaire leaveth out the apprehension of possibility , and looketh onely on the hardnesse : on the other side , Presumption neve●… regardeth the hardnesse , but buildeth onely upon the possibility . And this is spes m●…rtua , that dead Hope , which by the rule of opposition , wee may gather from the life of Hope , spoken of by S. Peter : For a lifely Hope worketh such a tranquillity of minde ; as is grounded on some certainty and knowledge ; it is 〈◊〉 Luminosa , a Peace springing out of Light ; but dead Hope worketh a rest grounded onely on ignorance , such as is the security of a dreaming prisoner , which is rather sencelesnesse than Peace●… and this is Ten●…brosa ●…ax , a Peace springing out of Darknesse ; for a true Peace is quiet ex fide , a beleeving rest ; but counterfeit is only quies ex somno , a sleeping or dreaming rest . The Peace which comes from a living Hope must have these two properties in it , tranquillity and serennity : otherwise it is but like the rest of mare mortuum , whose unmovablenesse is not Nature , but a curse .

CHAP. XXIV . Of the causes of Hope , Want , and Weakenesse together , Experience and Knowledge . In what sence Ignorance may be said to strengthen , and Knowledge to weaken Hope : Examples quicken more than Precept . Provision of Ayds : the uncertainty of outward means to establish Hope , Goodnesse of Nature , Faith and Credulity , wise Confidence .

THe next things to be confidered , are the causes of this Passion : the first impulsive cause of Hope is our Want , & our Weakenesse put together , the one driving us ad Bonum , to the Object ; the other ad Auxilium , to the Aid ( and wheresoever there is Indigence , there is Impotence likewise . ) Now in what man soever we finde these two unsupplyed , there is the root and fundamentall ground of Hope ; notwithstanding for the defects of other conditions , the creature may be carried to the quite opposite Passion ▪ out of an apprehension of an inevitable subjection unto evill , and utter banishment from the fountaine of good . So then of those three estates of man ; the estate of Fruition , which is their Sabbath and rest ; the estate of Travell , which is the day of worke , and the estate of damnation , which is the night of despaire : In the first we have the accomplishment ; in the third the finall overthrow ; in the second the exercise of our Hopes : ) because in that alone our Indigence may by Gods fulnesse be filled , and our Impotence by his Will and Power supplyed . In which respect , all men have roome for Hope to enjoy God their last Good ; though not a hope of Confidence , assurance , and Expectation , which is peculiar only unto the godly ( who alone have a present interest in his promises ; ) yet such a generall Hope as may well suffice to s●…op the mouth of any temptation , whereby we are solicited to undervalue the Power , or to conclude the unwillingnesse of God to help us .

The next cause of Hope is Experience and knowledge , both in the nature of the thing hoped for , and of the means conducing to the attain ment thereof . For notwithstanding it may often fall out , that ignorance of things , and the not tryall of our strength or others opposition , or of the difficulties of the Object , may with hot and eager minds , worke presumptions of successe , and an empty and ungrounded Hope ( which is the reason why young men and drunken men are both observed by Aristotle to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men of strong 〈◊〉 . l. 2 c. 12. E. bi●… . l. 3. c. 8. Hopes ) being naturally or by distemper bold and opinionative : even as on the other side , strength and acutenesse of understanding ; because it sees so farre into the Object , workes often diffidence , Li●… . 4. ep. 7. 〈◊〉 . l. 2. c. 13. slownesse and irresolution in our Hopes : as Pliny out of Thucydides observes ; and the Philosopher likewise of old m●…n , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men slow in th●…ir Hopes ; because of great experience ; ) yet for all this , if we do observe it , both the former of these proceeds from some opinion of knowledg , as the later doth from some opinion of ignorance : For of drunken men , and those whom in the same place he compares unto them , Aristotle saith , they are therefore confident ▪ quia seputant superiores , because they beleeve much in their owne strength . And of young men hee faith in the same place of his Rhetoricks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are peremptory in the opinion of their owne knowledge ; whereas , on the other side , as a ●…ame man placed upon some high Tower , can overview with his eye more ground , than hee hath hope to overrun with his feet in a whole day ▪ so men that have attained unto some good pitch of knowledge , & are withall not insensible of their own weaknes , out of the vastnes of distance which they discover between themselves and their end , doe easily frame unto themselves as narrow Hopes , as they doe large desires ; but then thi●… proceeds not from that knowledge which we have properly ▪ but only as it serves to discover unto us , how much knowledge we want .

So then properly knowledge and experience is the cause of Hope ; experience I say , either of the conquerablenesse of the Object by our owne means : or of the sufficiency of the Power , and readinesse of the Will of him from whom wee expect further assistance : For a●… there is lesse casualty , and by consequence , more presumption to be had of an event of art th●…n of fortune ( the one proceeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chilo apud La●… . l. 1. from a gouern'd , the other from a blind and contingent cause ) so consequently there is greater hope & confidence to be given to the successe of an enterprise , grounded on experience , than of one ignorantly and rashly adventured on . Experience 〈◊〉 as the Philosopher observeth , the Root Me●… . l. 1. c. 1. of Art ▪ 〈◊〉 unexperience 〈◊〉 of sort 〈◊〉 .

Now this Experience may be such , either as our selves have had , or such as we have observed other 〈◊〉 to have ▪ 〈◊〉 which we have from our selves is the most forcible to 〈◊〉 this affection , because every man is the best 〈◊〉 of his owne abilities . And it is that which 〈◊〉 forth influence and force into all our actions ; nothing could more assure the hopes of David in his encounter with G●…liah , than an experience formerly had against creatures every way as formidable , a Lyon and a Beare , wherein notwithstanding they were the sheep of Iesse , and not of God that were endangered . Thus the eye of Faith and Hope looketh both backward upon the memory of actions past , and forward with courage and resolution on second enterprises : For though in some cases it be requisite with Saint Paul to forget that which is past , when the remembrance of it may be an occasion of sloath , wearinesse , and distrust ; yet there may a happy use be made of a seasonable memory in matters of difficulty , wherein haply our former successefull resolutions and patience may upbraid our present fears , and sharpen our languishing and sluggish Hopes . O passi graviora , was the best Argument which hee could have used to put his fellowes in confidence of that which hee added :

— Dabit De●… his quoque●…inem . Since other greater griefes you have found ease , Doubt not , but God will put an end to these ,

And in that great battell between Scipio and Hannibal , ad a●…nem Ticinam ; though the victory by reason of the excellency of the Generall , fell to the adverse part ; yet the Romane Generall could not have used a more effectuall perswasion unto Hope , than when hee told his souldiers that they were to enter on a warre with those men who were as much their slaves as their enemies , as being such whom they had formerly themselves overcome , Cum ijs est vobis pugnandum quos priore bell●… terrâ ▪ marique vicistis . You are to joyne battell with those whom in the former warre you conquered both by Land and Sea . A strong inducement ; though that in such a case , the feare of a second overthrow would more necessitate the one , than the hope of a second victory persuade the other to courage and resolution ▪ As we see in the hot battell between the Greekes and the Trojans , when Hector had driven the Grecians into their ships , and set some of them on fire , which is thus elegantly described by Homer :

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…liad : ●…04 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These were the mutuall motions did engage 〈…〉 . The minds of Greeks and Trojans on this rage . The Grecians all despair'd to escape the blow , Deeming themselves neer to an overthrow . But former victory in those of Troy , 〈…〉 . Kindled a Hope another to enjoy . They boldly promis'd to themselves the day , The Grecians ships to burne , and then to slay , Thus hope of victory inflam'd the one , Th' other were more inflam'd , 'cause they had none .

That Experience from others , which may enliven and perfect our Hope , in the applying their examples and successes to our owne encouragements . For since the nature of most men is like that of flocks , to tread in one anothers steps ( Precidents having the same precedence to reason in vulgar judgements , which a living and accompanying guide hath to a Mercuryes finger in a Travellers conceipt ; the one only pointing too , but the other leading in the way . And as I finde it observed , that running mettall will sooner melt other of its owne kind , than fire alone : So the examples of vertue will sooner allure and prevaile with the minds of men , to frame them to the like resolutions , than a naked and empty speculation of Precepts . It hath pleased Nature to make man , not onely a morall , but a sociable creature , that so when his Hopes towards good should languish and grow slacke by any conceived prejudices against the reason of Precepts , they may againe be strengthened by the common and more obvious and common sense of examples .

Segnius irritant animos demissa per aures , Horace . 〈…〉 . Quam quae sunt oculis Commissa fidelibus — Those things more sluggishly our minds excite , Which enter at the eares , than at the sight .

Sight which is the sense of Example , is oftner imployed in the government of our Passions , than Hearing , which is the sense of Precept . And therefore when the Poet would sit an advise for the person of Ascanius , hee doth not bring any tedious , thorny , morall discourse ; but he works upon that affection which is most predominant in ingenuous and noble Natures .

— Te animo repetentem exempla tuorum , Et Pater Aen●… , & Avanculus excitet Hector . Recont the brave examples of thy bloud , And what thou hast in them seen great and good , Let be thy Patterne , that the World may see Father and Vncle both alive in thee .

For though an Argument from Example , to prop a sainting Hope be weakest in respect of convincing demonstration ; yet it is strongest , in respect of morall and persuasive insinuation , as inferring greater descredit upon a sluggish and unnecessary despaire . And therefore they were 〈…〉 . brave instructions which Agamemnon gaue unto Menelaus , when he commanded him to goe into the Army of the Grecians , and animate them unto the battell .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Run through the Army , cry , encourage all , Mind them of their Progenitors , and call Each by his Name , prayse them , and let us too What we command to others , our selves doe .

It is true indeed that some men are blessed with a greater e●…cellency of gifts than others ; yet we are not to thinke that any man was ever made , as Seneca speaks of Cato , In convitium humani generis , for a reproach of mens weaknesse , rather than for an example and incouragement of their actions : or for astonishment rather than emulation unto others . This being one end of Nature , in framing men of great vertues , not onely that wee might wonder and beleeve , and know that the same things which for the greatnesse of them , are the objects of our admiration , may as well for their possibility be the objects of our Hope ; and the incouragements of our industry .

The third cause of Hope , may be large furniture with , or strong dependance upon the assistant mean●… of what is hoped for Helps in any enterprize are in stead of head and hands , to advance a man●… designe , which likewise is elegantly exprest by Diomedes and S●…rpedon in Homer :

— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iliad ▪ 222 , &c. If any second would accompany , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 410. My hopes and courage would the greater●…e : For when two joyne , the one may haply note What the other everpass'd ▪ or if he kn●…w it , His counsell would be weake , and his mind slow , When he should execute what he do's kn●…w .

And according as these means , which wee rely upon , have more or lesse power or certainty in them ; they are foundations of a more Regular o●… Corrupt Hope such are wealth ▪ friends , wit , policy , power , or the like . All which can be causes onely of a hope of probability , but not of certainty ; because they are all means which are sub●…ect to 〈◊〉 age , and are also subject to the Providence of God , who only can establish and give finall security to our hopes , as being such an Assistant , in whom there is neither weaknesse nor mutability , which should move him to disappoint us .

All other ayds have two ill qualities in them ; they have wings , and therefore can easily forsake us ▪ and they have thornes , and therefore if we leane 2. Chron. 28. ●…0 . 21. 〈◊〉 . 29. 6 , 7. too hard on them , they may chance in stead of helping , to hurt us . The best promises which earthly Aydes can make , are bounded by adouble condition .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iliad . ▪ 391. If the thing ly●… within my power to doe , And divine Providence permits it too .

Here then we may discover Corruption in this Passion , when the mind ready upon every present approhension to play the Proph●…t in forecasting future events , shall out of weake grounds , and too high a conceipt of those means which it hath , so build unto it selfe peremptory imaginations for the future , as that thereby it is made in it selfe light & opinionative , and upon occasion of disappointment , is to seeke of that patience to sustaine it , which by a wise intermixtion of feare and caution might have been retained .

And as there is an errour in the ●…rust and affiance , so there may be in the use of those means : For though divine Hope hath but one Anchor to rest upon , and therefore hath but one manner of being produced ; yet these lower Hopes , of which I speake , doe alwaies depend upon the concurrence of divers means , and those likewise have their reference unto divers circumstances . And therefore those which have not the wisdome of combining their Ayd●…s , and of fitting them unto casuall occurrences , may to no end nourish in themselves imaginary and empty presumptions . And this is that which maketh all worldly hopes so full of lightnesse and uncertainties , Leves spes & cer●…aminas , Hora●… . as the Poet calleth them ; because it may fall out , that the neglect of but some one circumstance ; the not timeing or placing our actions right ; the not accommodating our means to the variety of of occasions ; the miscarrying in some one complement or ceremony ; the having of our minds , either too light and voluble ; or too fixed and constant ▪ or too spread and wandring ; or too narrow and contracted ; or too credulous and facile ; or too diffident and suspitious ; or too peremptory , resolute , or hasty ; or too slow , anxious , and discursive ; or too witty and facetious ▪ or too serious and morose , with infinite other the like weaknesses ( some whereof there is not any man quite freed from ) may often notwithstanding the good store of other ayds , endanger and shipwrack the successe of our endeavours : so that in the prosecution of a hope , there is something alike industry , to be used as in the tryall of Mathematicall conclusions , the Mediums whereunto are so touched and dependant upon one another , that not diligently to observe every one of them , is to labour in vaine , and have all to doe againe .

A fourth cause of Hope , may be Goodnesse and facility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . Alex. 〈◊〉 . l. 2. of Nature , whereby we finde a disposition in our selves of readinesse , to further any mans purposes and desires , and to expect the like from others ; for it is the observation of Aristotle , touching young men , sud ipsorum innocentiâ cateros 〈◊〉 . l. 2. ●… . 1●… . metiuntur . Their own goodnesse makes them credulous of the like in others . For as every mans prejudice loves to find his owne will and opinion ▪ so doth his charity to find his owne goodnesse in another man . They therefore who are soft and facile to yeeld , are likewise to beleeve , and dare trust them whom they are willing to pleasure . And this indeed is the Rule of Nature , which makes a mans selfe the Patterne of what it makes his Neighbour the Object .

Now from this facility of Nature proceeds a further cause of Hope ; to wit , Faith and Credulity , in relying on the promises which are made for the furtherance thereof : For promises are obligations , and men use to reckon their obligations in the Inventory of their estate : so that the promises of an able friend , I esteem as part of my substance . And this is an immediate Antecedent of Hope , which according as the Authority whereon it relles , is more or lesse sufficient and constant , is likewise more or lesse evident and certaine .

And in these two , the Corruption chiefly is not to let Iudgement come betweene them and our Hopes .

For as he said of Lovers , we may of Hopes too , that oftentimes sibi somnia fing●…nt , they build more upon Imagination than Reality . And then if what Tacitus speakes in another sense , fingunt , creduntque if our facility faine assistances , and our credulity rely upon them , there will issue no other than Ixious Hope , a Cloud for Inno. And therefore 〈◊〉 . l. 2. Aristotle out of an easinesse to Hope , collects in young men , an easinesse to be deceived , credulity very often m●…ets with Impostures . And hee elsewhere placeth credulous , modest , quiet and Rhet. l. 1. friendly men amongst those who are obnoxious to injuries and abuses . Proud and abusive men making it one of their pleasures to delude and mislead the ingenuity of others : and as once Apelles , to deceive the expectation of another with a Curtaine for a Picture .

The last cause ( which I shall but name ) of Hope , is wise confidence , or a happy mixture of boldnesse , Constancy , and Prudence together ; the one to put on upon an enterprize ; the other , to keep on when difficulties unexpected do occurre ; and the third , to guide and mannage our selves amidst those difficulties : For as he said in studies , so wee may in actions likewise ( when thus swayed and ballanced ) Altiús ●…unt , qui ad sum●…a ●…ituntur . The Quintil. l. 1. in Pr●…am . Mag●…a indoli●… signum est sperare semper . ●…lor . l. 4. further wee set our aimes , the more ground wee shall get , and then ,

— Possunt quia posse videntur ▪ When a man thinks , this I can doe , By thinking , he gets power too .

And unto this doth the Historian attribute all the successe of Alexanders great victories , Nihil aliud quam benè ausu●… vana contemnere , his confidence Liv. l 19. judging them feacible , did by that means get through them . And though it was vehterous ; yet as the case might be , it was wise counsell which we finde in the same Historian , * * Liv. l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eur. p Hec. Audeamus quod credi , non potest ausuros nos , eo ipso quod difficillimum videtur , facillimum erit . Let us shew our courage in Difficiliora debent ess●… quae exercent , quò sit levius ips●… illud in quod exercent , Quintil. l. 11. cap. 2. Arist. Ethic. l. 3. c. 7. Ae●…ad . 10. adventuring on some difficult enterprize , which it might have been thought wee would not have attempted , and then the very difficulty of it will make it the more easie : For our enemies will conclude that our strength is more than they discover when they see our attempts greater than they could suspect . Thus men teach children to dunce in heavy shooes , that they may begin to conquer the difficult in the learning of the Art . And therfore the Philosopher telleth us , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bold men , are men of Hope ; for boldnesse suffers not a man to be wanting to himselfe : and there are two Principles which incourage such men upon adventures ; the one , audentes fortuna invat . That resolution is usually favoured with successe ; or if it misse of that * * Ovid. Met. l. 2 Tutius certe per plana , sed humilius & depressius itur , 〈◊〉 currentibus , quam reptansibus 〈◊〉 , sed his non labentibus nulla laves , illis nonnulla laves etiāsi labā . ●…r . Plin. l. 9. ep. 26. Magnis tamen exidit ausis ; yet the honour of attempting a difficulty , is more than discredit of miscarriage in it .

CHAP. XXV . Of the Effects of Hope : Stability of Mind : Wearinesse , arising not out of Weaknesse , Impatience , Suspition , Curiosity ; but out of Want , Contention , and forth-putting of the Mind . Patience under the Want , Distance , and Difficulty of Good desires , Waiting upon Ayde expected .

THe Effects of Hope follow , which I will but name : The first is to free the Mind from all such Anxieties as arise out of the Floating , Instability , and Fearefulnesse thereof : For as the Philosopher telleth us , Philosophi quidom erant , qui a sp●… di●… ▪ sunt , Elp●…icisti qui nihil sse pronunciarunt quod vitam Sympos . l. 4 q. 4 mag●… 〈◊〉 atque 〈◊〉 , Vid. Plut. Fearefull men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hard of Hope : and in this property , Hope is well compared unto an Anchor ; because it keeps the Mind in a firme and constant temper , without tottering and instability : for though there be but one Hope joyned with Certainty as depending upon an immutable promise all other having ground of Feare in them ; yet this should be only a Feare of Caution , not of Iealousie and Distrust ; because where there is Distrust in the means , there is for the most part Weaknesse in the use of them ; and hee who suspects the Ayde which he relyes on , gives it just reason to faile and to neglect him . And therefore Aristotle hath set Hope and Confidence together , as was before noted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Good Hope is grounded on a Beleefe , and alwaies worketh some measure of Affiance in the means unto it .

A second Effect of Hope , is to worke some kind of Distaste and Wearinesse in our present condition , which according as it is good or evill , doth qualifie the Hope from whence it ariseth : for there is a distaste that ariseth out of Weaknes ; like Iob 10. ●… . c. 7. 20 that of Iob , My Soule is weary of my life ; I am a burthen unto my selfe . Another that ariseth out of Want , That which ariseth upon Weaknes is a fickle and unconstant mutability of the Mind , whereby it desireth a continuall change of condition : which affection is wrought either out of Impatiency of opposition ; whence the Mind upon the first difficulty which it meets with , is affrighted and discouraged ; or out of a Sharpnesse of Apprehension , discovering Insufficiency in that wherein it desired content ; or out of an Errour , and too high Spe●… inane●… quae in medio spa●…io ●…rangūtur & cor●…ūt & an●…e in ipso curs●… obr●…tur quam po●…tum conspi●…e possu●… . 〈◊〉 ▪ d●… Orat. l. 3. Estimation fore conceived , which in the tryall disappointing our Hopes , and not answering that Opinion , begins to be neglected as weake and deceitfull : or lastly , out of Curiosity and Search , when wee suppose that those things which cannot in their nature , may at least in their varieties , number , yeeld some content : and as Sands , which are the smallest things asunder ; yet being united , grow great & heavy : so these pleasures , which are alone light and worthlesse , may by their multitude bring weight & satisfaction with them . Although herein the Minde is likely most of all to find Solomons Vanity ; the Vnion of things subordinate , and which have no Cognation each to other ( which is the property of worldly delights ) working rather Distraction than Tranquillity in the Mind ; this Wearinesse then which springeth from the Vnstaydnesse and Impotency of our affections , is not that which I make the Effect of a proper Hope ( as being an opposite rather to true contentment of Mind , a vertue established , and not overthrowne by Hope ) the Wearinesse then , which is wrought by the forecast and providence of a Minde possessed with Hope , is that which is grounded upon the knowledge and feeling of our emptinesse and wants , which therefore we long to Psal. 120. 5. have removed : like that of David , W●… is me that I am constrained to dwell in Mese●…h ; wherupon followeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Max. Tyr. disser●… . 33.

The third Effect of Hope , which is an earnest contention of the Minde , in the pursuit of that Good , which should perfect our Natures , and supply our Wants . And this desire Saint Paul calleth Gemitus Creatura , the Groaning of the Creature : which is set downe as a Consequence of the Earnest Expectation of the Creature : and indeed there is not any Passion , which doth so much imploy , and so little violate Reason , as this of Hope doth , it being an exciting Passion , which moveth every Principle to its proper and speedy operation for gaining that perfection which the Mind so earnestly breathes after ; & the want wherof doth work such weaknes in it .

The last Effect of Hope , is a Contented Repose and Patience of the Mind , resting it selfe in a quiet Expectation of the things hoped for , and yet not exhibited . And this Patience is threefold ; a Patience under the Want ; a Patience under the Distance ; and a Patience under the difficulties of our desired Good ; which holds especially in these Hopes ( and those are almost all ) which depend upon the will and disposition of another , whose pleasure it behooveth us in matters which are not of debt and necessity , rather to attend , than by murmuring and discontent to provoke him , and disappoint our selves . Hasty therefore and running Hopes are as improper in their Nature , as they are commonly vaine and empty in their successe . Hee that Beleeves , and must by Faith depend upon Externall help , must not make haste , but be content to have his Expectations regulated , not by his owne greedinesse , but by anothers will .

CHAP. XXVI . Of the Affection of Boldnesse . What it is . The Causes of it , strong Desires , strong Hopes , Aydes , Supplyes , Reall , or in Opinion . Despaire and Extremities , Experience , Ignorance , Religion , Innocency , Impudenc●… , Shame , Immunity from danger , Dexterity of Wit , strength of Love , Pride or greatnesse of Mind and Abilities . The Effects of it , Execution of things advised , Temerity , &c.

SO little in love hav●… I e●…er bin with this affection of 〈◊〉 ( as I find it mannaged by many , who make no other use of it , then children do of straw , with which they stuffe empty clothes , that they may looke like men ) as that when first I writ this Tractate , I passed it over rather as a Vice , than an Affection of the Soule , and said nothing of it . And being no more friends with it now then I was then , I should be contented to have left it out still . But that I would not have the Treatise defective in such a member , whereof Plut. in Ni●…ia . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer . there may be so good and so ill use made , as experience sheweth us there is of this . For as * Plutarch notes of Aegypt , that it bringeth forth multa vene●…a , & multa salubria , many Good things , and many Bad : like those Creatures , some parts wherof are poyson , and others restorative : so may wee say of the Men in whom this Affection is predominant , that they are usually Instruments either of much Good , or of much Evill to the places Plut. in Themistoc . In Honnibale plurimum au●… ad capess●…da pericula plurim 〈◊〉 Consi●… inter ipsa pericula erat . Liv. l. 21. that nourish them : as once Thomistocles his Tutor said of him . The best mixture that I can call to mind of this Passion , was in Hannibal , of whom the Historian tels us , That he was marvellous 〈◊〉 to put upon Dangers ; and yet marvellous Wise in managing of them : His courage not working Temerity , nor precipitating his resolutions : And his counsell not working slownesse , nor retarding his courage .

Boldnesse then or Confidence , is ( as the Philosopher describes it ) a Hope joyned with fancy and 〈◊〉 . l. 2. c. 5. opinion , that those things which are safe for us , are neer at hand ; and those which are hurtfull , either are not at all , or are a farre off , and cannot suddenly reach us : Or it is an Affection whereby we neglect Danger for the procuring of some difficult and Good thing , which wee earnestly desire and hope for , in Confidence to overcome and breake through that danger : For Confidence of Victory is that which maketh a man boldy to prosecute the Danger which opposeth him in his Hopes of Good . So that two things belong unto Vid. Aque . 12 ●… quast , 45. art. 3 the formality of this Passion . 1. Vehemency of Hope , whatsoever strengthneth that , causeth this , as Power , Experience , Friends , neerenes of Ayds , and the like . 2. Exclusion of Feare , whatsoever removeth that , increaseth this : As Distance from Danger , Freenesse from Enemies , Cleernes from Injuries , &c.

The Object of this Passion is twofold . The Primary and Principall Object is some difficult worke under the Relation of a needfull Medium , to the obtaining of a Good vehemently Desired and hoped for . The secondary Object , is some Evill and Danger , which standing between our Hope , and the Good for which we Hope , is by the v●…hemency of our Hope , as it were removed and despised in our Eyes , Good earnestly desired , and Evill confidently despised , are the things about which this Affection is conversant .

The Causes of this Affection are so many the more , because it is apt to be excited by clean contrary Reasons .

The fundamentall and principall Cause of it , is strength of Desire , working vehemency of Hope , and impatiency of Resistance , or Restraint from I●… . 1. 14 , 15. the thing desired : For Lust when it hath once conceived , will at last bring forth and finish , and rush forward to that after which it longeth , Arist. Eib. l. 7. c. ●… . 1. Pet. 4. 4. See my treatise on the Sin●…ulnesse of Sin . p. 167. Hos. 4 2. Ier. 6. 7. 8. 6. Eth. l. 3. c. 11. which the Philosopher calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Saint Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a pouring out of Passion , and the Prophet a Breaking forth and violent Eruption , a rash and Head . strong praecipitancy , which like a Torrent venters upon any thing that withstands it . The Philosopher instanceth for this particular in adulterers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Who adventure on many bold Attempts for the satisfaction of their Lust.

But because where there are strong Desires , there may be weake Hopes , and great Feares , The one Discouraging , the other Deterring from the Prosecution of them , therefore to the emboldening of those Desires , other particular Causes doe usually concurre . Some whereof I shall enquire after .

1 Then strong Hopes , and Ready , Present Aydes and supplies proper to the End , which we would advance are Excellent meanes to generate Aux 〈◊〉 mag●…a . 〈◊〉 . vi●…ina . Boldnesse . Great Aydes as the Catts Vnum magnum , or many Aydes , that if one faile another may Hold. As greatnesse of wealth , friends , power , strength . And these in a Readinesse and ●…re at hand . ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ as the Philosoper expresseth 〈◊〉 . l. ●… . ●… . 5. it , as the Trojans being besieged when 〈◊〉 with his Armie drew neare , gathered cou●…ge above their feares .

— Clam●…rēm ad sydera tollunt , A●…cid . 10. Darda●…idae muris ; spes addita suscitat Iras Tela ma●… Iaciunt . They all climb'd up the wals , thence fill'd with ▪ joyes , Shouted as loud , as if they meant the noyse Should wake the Stars , hopes added stir'd up Ire And their Dar●…s flew as swift as any fire .

And in Scriptures we are often quickened unto 1 Io●… . 4. 4. 〈◊〉 . 10 , 36 , 37. ●…am . 5. 8. ●…ve . 22. 12. courage against the Difficulties of our Christian Warfare by the Greatnesse and the nearenesse of the Aydes , and the Reward which we Hope for . Yea , so strong a power hath Hope over the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 3. c. 11. ●… r●…v . 23. 34. Resolutions of men that even the froth , and dreame , and fancy of it in drunken men , maketh them as the Philosopher noteth marvellous ventrous upon dangers , which Reason and sobriety would have taught them to feare . Solomon tels us of a Drunkard lying on the Top of a Mast , and I have my selfe seene a Drunken man climbe to the Top of a Steeple . Which boldnesse proceedeth in such men from weaknesse and wilfulnesse of selfe-conceit , and Opinion , for com monly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . l. 7. ●… . 10. that strength , which a Drunken man looseth in his Reason , he gathers in his fancy , and as his judgement weakens , his Opinion encreaseth . And we shall never finde men more confident in their affirming , then when they know not what they affirme .

Now upon this Ground , that Hope is the great Quickner unto Courage , It was , that Alexander used it as an Argument to his Souldiers against the Persian , when he saw them come into the field cloathed so richly , that their Armes were Prad●… 〈◊〉 quam 〈◊〉 〈◊〉 〈◊〉 . Liv. lib. 9. Iliad . ●… 873. Plutarch lib. de Homero . Quàm minimum 〈◊〉 incorpore 〈◊〉 spoliorum 〈◊〉 〈◊〉 quàm operunt . 〈◊〉 . Epist. 14. much rather a Prey to the Greekes , then a Defence unto themselves , in which respect Homer thus derides Amphimachus .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In glitering Gold , like a faire Damsell , clad He came to fight : Vaine man why art so mad To thinke that Iron is kept backe by gold ? Thou bring'st the price , for which thy selfe art sold. Sue●…on . in Iuli●… 67.

And yet upon a contrary Reason , I finde one of the greatest and wisest Commanders of the world Iulius Casar , requiring of his Souldiers to carry Gold about them that the feare of loosing that , might make them the more constant to their Resolutions .

Contrary unto this we shall often observe , that Despaire and Extramities doe put men upon bold adventures . As no men fight more desperately then Cowards when they cannot flie , as the Historian noteth a a Summ●… Audaci●… 〈◊〉 , factlosus que●… adperturband●…m remp . In opia , a●… mali 〈◊〉 〈◊〉 . 〈◊〉 . of Cu. Pis●… a Confederate of 〈◊〉 ▪ that by poverty he became desperate , and thereby emboldened unto that attempt , wherein he might either rise by the ruine of others ( having neither merit nor Hope to rise by their favours ) or at least not be ruined without company . b b 〈◊〉 . i●… Num●… . As that which shakes a Tree , doth often serve to settle and fasten it : So many times dangers and c c

Saepè 〈◊〉 h●…st is 〈◊〉 〈◊〉 . ●…didit . Liv. lib. 21. Spe●… desperati ▪ one quaesita 〈◊〉 . lib. 1. Ig●…aviam necessi●…as acuit , & spei saepè desp●…ratio causa est Q. 〈◊〉 . l. 5.

D●…nt animun●… ad loque●…dum liberè ul●…imae miseriae Liv. lib. ●…9 .

extremities doe excite strength , as in the height of a Fever or Frenzie , men shew more strength and agility of body , then in their per●…ectest Health . And as they say of d d Maximè 〈◊〉 esse solent 〈◊〉 〈◊〉 Animalium . Flor●… Iul●… Capitol . in Max imino . Beasts , they bite with more venome and indignation when they are wounded , and ready to die . And therefore Homer expresseth the Dying of wounded Enemies by biting of the Ground ; so utmost extremities of miseries make men put out the more boldnesse in either Revenge o●… new Attempts , because they may be better , but they cannot be worse . a a Impunit●… ge●… est non ●…bere p●… locu●… St●… . And it is a kinde of Impunity to be so low as that a man hath not a condition to fall from .

b b 〈…〉 . M●…riensque recepit . Quas n●…llet victur●…s aqu●…s .

In a famine a man will eat and drinke that which in plenty he could not have the courage to looke on . And this cause of boldnesse is thus expressed by the Poet when he sheweth how the Youth of Troy , seeing their Citie burnt and sacked , grow unto a Desperate Resolution .

Si●… Animi●… Iuvenum fur●…r addit●… ▪ ●…de 〈◊〉 R●…ptores atra in Nebula qu●…s impr●…ba ventris Exeg●… 〈◊〉 rabies , cat●…que 〈◊〉 Faucib●… e●…pectant siccis , per Telaper hostes Vad●…mus hand dubi●… in 〈◊〉 — Thus youth did rage despairing of their lives , Like Wolves of Prey whom extreame hunger drives From their yong thirsty whelps , through darkest sterms ; ●…ide v●…grt de ●… mili●…ar . l. 3. c. 21. Through darts and foes we rush an our owne harmes And being sure to die dare that , which feare With Hope of Life would force us to forbe●…e .

Another cause of Boldnesse is Experience , when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 E. ●…s . t. 3. ●… . 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eur●…p . R●…s ▪ a man hath often done a thing with successe , often seen Dangers and escaped them . As Marriners at sea , found other men , upon as small hopes as he himselfe hath ▪ to goe through the like matters without doubt or hesitation . For examples doe put Life , Hope , and Emulation into men , as we noted before , and we are encouraged sometimes rather to a a Vel err●…r honestus est magnos duces sequentibus Qui●…t . lib 1. cap. 6. erre in good company , then to goe right alone , and this Argument Aentas used in the Poet.

V●…s & scylla●…m rabie●… , penitusque sonantes accestis sc●…pulos , V●…s & Cyclopea saxa , Exper●… : revocate A●…mos , mastumque tim●…rem M●…tite — You by Charibdis , and by S●…ylla say●…'d , Where waves through r●…ks did sound , nor hath prevail'd . ‛ Gatust you , that w●…rser Rocke the Cyclops denne , Then cast off feares , and shew your selves brave men .

And a●… Experience , so on the contrary side Ignorance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . L●…●…t i●… 〈◊〉 . Ethic. l. 3. 6. 8 ▪ & 10. P●… . l. 4. Ep. 7. Q●… m●…sture 〈◊〉 , ●…ajoraque v●…ribus a●… ? 〈◊〉 ●… inca●…tum 〈◊〉 ●…a ●… . 10. ●…e 〈◊〉 〈◊〉 vi●… . Va●… . M●… . l. 3. c 1. is as usuall ●… cause of Confidence , as we see Children will put their finger in the fire , and play with Serpents , as not acquainted with any hurt they can doe for them . We may too often meet with men like waters or vessels , which the shallower and emptier they be , doe make the lowder noyse , and make use of other mens Ignorance to gaine Boldnesse and Credit to their owne . To which purpose it is a grave expression of the Poet.

— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . E●…rip . My●…pol . Th●…se whom wise men know for D●…ll With vulgar ●…ares are wondrous Musicall .

And as Flies are esteemed very Bold Creatures , 〈◊〉 638. because they often returne to the same place : so the boldnesse of these kinde of Speakers is usually discovered in vaine and emptie Tautologies , which is the reason why ( as the Orator noteth ) they are usually more copious then far Learnedner men , Quia doct is est Electi●… & modus , Qui●…til . because able Speakers use choice and Iudgement in what they produce .

Another Cause of Boldnesse in attempts may R●…et . l. ●… . c. 5. be Religion , and a Confidence of Divine Direction unto what we doe . Ithu his pretence unto zeale , was that which caused him to walke furiously . And in this case as the Historian speakes , Q. curt . lib. 4. De I●…tu Animorum divin●…us excitat●… vid Plutare●… . in Co●… . I●…dg . 6. 36. Isai. 7. 11. 12 ▪ 2 Reg. 19. 29. ●… Sam. 5. 24. Psal. 74. 9. Exod. 17. 11. 1 Sam. 4. 7 , 8. Melius vatibus quam Ducibus parent . Men are ap●…er to be led by their Prophets then by their Captaines . And we finde when God would encourage his People in their warres , he gave them signes and assurances for their faith to relie upon above their feares that where Reason saw cause of Doubting , Faith might see all Defects supplied in God , so to Gideon ▪ to Ahaz , to Hezekiah , and others , and the Church complaines of the want of them in their times of Calamity . We see not our signes , neither is there amongst us any Prophet , or any one that knoweth how long . When I●…suah did fight , Moses did pray , and Israel was more encouraged by the intercession of the one , then by the valour of the other . And the Philistines were never more affrighted , then when Israel brought forth the Arke of God against them , for as Ajax said in the Poet ,

— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sopho●…l . Aj●…x vid. Ez●…k . 21. 21. 21. — If God will fight , He can make weak men put the strong to flight .

And therefore Tolumnius the Soothsayer having received happy Auguria , doth thereupon grow to Resolutions of courage .

Hoc erat , Hoc votis , inquit , quod saepè petivi , Aencid . 1●… . — Priscum de more Lati●…is Auspi●…um ; 〈◊〉 bell●… parant mentesqu●… deorum Explorant super Eventu , &c. Sil ▪ Ital. lib. 5. Accipio , agnocosque Deos ; me , me duce , ferrum Corripite ò Rutili . This , This is that which in my chiefest thought I still desir'd , and now finde what I sought ; The Divine Tokens ●…embrace and see ▪ Come Souldiers , Take your swords and follow me . Prov. ●…1 . 1. Isai. 31 4. Vid. Iliad . ●… 23. Rhet. l. 2. c. 5.

Unto this Head of Religion belongeth Innocency , as a most excellent cause of Boldnesse ; for the Righteous is bold as a Lyon , which careth not though a multitude of Shepheards come out against him . And the Philosopher tels us that they who have done no wrong unto others , are confident of successe in their Attempts , beleeving that they shall finde no Enemies , because they have provok'd none . A notable Example , Val. Max. l. 3. c. 7. vid. haud dissimile Exemplum 〈◊〉 . Plutarch . de ●…il . ex Hosti●… . capi●…nd . whereof wee have in M. Publius Furius the Roman Consul , who was so confident of his owne Integrity in publike Administration , that being deputed by lot to governe the Province of Spaine , hee chose the two bitterest Enemies that he had in the City to be Coadjutors with him in that Dispensation . Whereunto may be added the Answer which Drusus gave to him who would have contrived his house for secrecie , when hee told him that hee could wish his house were pervious and transparent that his privatest Actions might be seene in publick .

And as Religion and Innocencie , so on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud H●…merum sapè . Ier. 3. 3. Isai. 〈◊〉 . 4. Ezek. 16. 30. O●… ferreum . Cic. in 〈◊〉 . Iul. 〈◊〉 . l. 3. c. 28. 〈◊〉 . 〈◊〉 Alcib . vid. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Ethic. l. 3. cap. 9. other side Deboishnesse and Desperatenesse of living doth implant a marvellous Boldnesse in the Mindes and faces of men , when they have no Modesty or shame to restraine them . As we see in Gypsies , Parasites , Jugglers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neurospastae , and such like . And therefore such kinde of men both in Scripture and in other writings , are said to have faces of brasse and necks of Iron , whorish and impudent foreheads that cannot blush or be ashamed ; and these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we shall finde for synonymies and of equall signification , whereof the former signifie Despaire , Impudence , and the other Boldnesse .

Againe , as Impudence , so Shame and feare of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Silentium illud obstinatum , ●…ixi in terram oculi — & pudor 〈◊〉 i●…dicia 〈◊〉 ingentem 〈◊〉 〈◊〉 ex al●…o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…iv . lib. 9. Disgrace is a great Cause of Boldnesse , in vertuous and honourable Attempts ; for there is no Man of generous principles , but will much rather chuse an honourable danger than a sordid safety , and adventure his Person before hee will shipwrack his honesty or good name , choosing ever to regulate his Behaviour rather by a morall than a naturall feare , to give an account of himselfe rather to those that love his vertues , than to those who love his fortunes . In one word standing more in awe of mens Hearts than of their Hands , and shunning more a Iust Reprehension than an Vnjust Injury . And to this purpose it is gravely observed by the Historian , that the dishonour which the Romans suffered , ad furcas Ca●…dinas , was that which procured their adversaries a bloudy overthrow afterwards , quia Ignominia nec Amicos parat , nec Inimicos t●…llit . Their saving of the lives of the Romans to bring Ignominy upon them , being esteemed not a benefit , but a scorne : a very like example 2. Sam. 10. Mixtus dolor & pudor armat in Hostes. Aenead . 10. Tunc ●…ide mal●… , sed contra 〈◊〉 it●… . Aenead . l. 5. Arist. ●…ib . l. 3. c ▪ ●… 1. we have hereunto in the servants of David , abused and put to shame by Ha●…un the sonne of Ammon . And thus the Poet expresseth the courage of Dares revived by the fall which hee had from Entellus :

At non tardatus casu , nec territus heros , Acrior ad pugnam redit , & vim suscitat ira , Tum pudor incendit vires & Conscia Virtus . Dares no whit dismay'd , renewe●… the fight With a more eager force , wrath doth excite The stouter courage , Shame with Valour met , Inflam'd his minde , and did his weapon whet .

Another cause of Boldnesse , is Immunity from Qui ad 〈◊〉 callidi sunt , ●… tantum audent quantum excogitant . Cic. pro 〈◊〉 . Danger , or at least a Versatilousnesse and Dexterity of wit to evade it , or shift through it . And therefore though cunning men dare not alwaies second their contrivances with Execution , nor let their hand goe in Equipage with their wit ; yet commonly men of vigorous fancies are so far in love with their owne conceptions , that they will many times venture upon some hazards , to bring them into act , trusting the same 〈◊〉 to bring them Plut. Apopb . out of Danger , which hath at first made them to adventure on it : as Dariu●… was wont to say of himselfe , that in a pinch and extremity of perill , hee 〈◊〉 ever wisest : and Sylla gave the same judgment Pl●…t in Sylla . ●…nsilium in 〈◊〉 S●…n ca. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Soph. Autig . of himselfe , that he came off best in those businesses , which he was the most suddenly put upon , which also I finde observed in the Character of our Henry the seventh ( who hath had the felicity above all his Praedecessor●… , to have his ●…ineamenti drawne by the ablest pen that hath êmployed it selfe in our Story ) that his wit was ever sharpened by Danger , and that he had a greater Denterity to evade , than Providence to prevent them .

Another cause of Boldnesse ( as I have formerly 〈◊〉 facichat A●…or . Ovid Met. 4. noted on that Passion ) is strength of Love , as we see weake Creatures , indefence of their young ones , will set upon those that are strong , and the Tribune in A. Gellius , out of Love either of his Countrey , A. Gell. l 3. c. 7. or of Glory , did not only advice , but himselfe undertake the executing of a service , where in hee was before-hand certaine to perish . And the same Author telleth us of Euclide , a Desciple of Socrates , A. Gell. 6. c. ●… . Vile est corpus 〈◊〉 qui 〈◊〉 gloriam qua●… . ●…iv . l. 2. who ventured in a disguise upon the evident danger of his Life to enjoy the Discourses and Counsels of his Master .

Lastly Pride , greatnesse of Minde or Parts , and opinion of Merit ; especially if it meet with discontentednesse and conceits of being neglected , doth very often embolden men to great and now Attempts : For it is a very hard thing when great Abilities and vast Hopes meet together , to governe them with moderation . Private Ends being in that case very apt to engage a mans parts , and to take them off from publicke service unto particular advantage . And therefore I take it , there is no temper of Minde that will with that evennesse and uniformity of proceeding , or felicity of successe , promote publicke and honourable Ends , as Height of Abilities , with moderation of Desires ; because in that case a man can never stand in his own light , no●… have any mist or obstacle between his Eye and his End .

Now from this ground I beleeve did arise that Cic. Tusc. q. l. 5. Arist. Polit. l. 3. c. 13. Plut. in Alcib . & Arist id . ex Nicia . Eande virtutē & oderant & mirabantur . Liv. l. 5. Maxime of some of the States of Greece noted by Tully , and at large debated by the Philosopher , Nem●… de nobis unui excellat , that they would not have any one man to be notoriously eminent in abilities above the rest , and thereupon instituted Ostracisme , or an honourable Bannishment , as a restraint either to abate the excessive worth of eminent men : or to satisfie and asswage the Envy which others might conceive against them , who are apt to hate the vertues which they can onely admire : or lastly , to prevent the dangers which greatnesse of parts taking advantage of popularity and vulgar applause , might haply venture to bring upon things . Vpon this ground the Ephe sians expelled Hermodorus ; and the Athenians , Aristides , because he was too just for the rest of the people . As one Voice in a Consort , which is loud above the proportion of the rest , doth not adorne , but disturbe the Harmony ; and therefore usually m●…n of great parts , have lien either under Envy or Iealousie . Mens minds out of I know not what malignity , being apt to suspect that that will not be used unto Good , which might be abused unto Evill , which Tacitus noteth to have been the quality 〈…〉 . of Domitian , and Ammianus Marcellinus of Constantius towards men of the greatest worth .

Now according to the difference of this Affection in different men , so it worketh two different 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 170. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 . Effects .

1 There is a Happy and Discree●… boldnesse , which doth not anticipate , but second and attend the mature counsels of the minde , and doth first call out and stirre up it selfe by wisedome , before it proceed unto Action ▪ or Execution ▪ like the Boldnesse of the Lyon , which is Slow , but at last prospers in what it undertakes . For after Counsell hath ripened Resolutions , Boldnesse is then the best Instrument to accomplish them , and in that case , quo minus timoris , minus fermè perituli , as the Historian speaks . The lesse feares are , the lesse also are their dangers , and the greater their Confidence , the surer their successe :

— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Greeks by venturing did enjoy Their ten yeares wish , and gained Troy ,

2 There is a a a 〈…〉 . hasty and rash Boldnesse , which beginning too speedily without Counsell doth usually end too Cowardly , without Courage ; for rash men whom the Philosopher cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men made up of confidence and feare , are bold and boasting before a Danger ; but in it very timorous ▪ or at least inconstant . Lyons in peace , but Harts in warre , as Tertullians Proverb hath it . a a 〈…〉 . Like those of whom Livy and Florus tell us , That they were more than men in the onset , and lesse than women in the issue , melting away from their Resolutions like Snow .

And another ill property of the Rashnesse of this Passion is , That it will expose a man to more danger than the successe which it aimes at can compensate●…as he that fishes for a Gudgeon with a golden hooke : or as Vlysses who went backe to the Cyclop●… his denne to fetch his cap and girdle which he had left behind him .

Another is , that it makes men Overvalue themselves , and so undertake things too hard for them to endure or hold out in . Like b b 〈…〉 . Menelaus in the Poet , who would venture to fight with Hector or Ari●…ioxenus in Tully , who being a Musitian , would needs determine in questions of Philosophy .

Lastly it hath a property as we say , to breake the Ice , and to give the first onset upon dangerous Attempts , which is a thing of very perillous consequence , not only to the Author , but many times d d 〈…〉 . to the publick Peace too , ᶜ forward , exulcerated , and seditious spirits , being too ready to follow what they dare not begin .

CHAP. XXI . Of the Passion of Feare : the Causes of it ; Impotency , Obnoxiousnesse , Suddennesse , Neerenesse , Newnesse , Conscience , Ignorance of an Evill .

THe opposite Passion to this of Vide Laert. in 〈◊〉 . l. 7. of Hope is Feare : which being an Equivocall Passion , and admitting of many different kinds , can sca●…se have any whole and simple definition to explaine it . There is a Vertuous Feare ; a Feare of Sinne and Shame ; an Intellectuall Feare of Admiration , when the excellency of the Object dazleth our Eye ; a Feare of Reverence ; an Astonishing Feare , by reason of the Newnesse ; and an Oppressing Feare , by reason of the Neerenesse and Inavoydablenesse of the Evill sea red . It is a Griefe , Trouble , Flight , Aversation of some approaching Evill apprehended , either as destructive , or as burthensome to our nature , and not easily resistable by our strength : For the qualification of the Object thereof , because it is in all circumstances like that of Hope ( save in the Evill of it ) I shall therefore forbeare to touch it , and shall onely in briefe consider the Dignities and Defects thereof in its Causes and Effects .

Fear is an humbling & debasing Passion , which alwaies importeth some manner of servitude and subjection in whom it resideth ; So then as in the former Passion of Hope I noted the fundamentall cause thereof to be Weaknesse and W●…nt : so likewise in this of Feare , the Root and first Principle is Weakness●… and Subjection ; whereof the one implyes a disability in us to resist , the other a necessity to undergoe an evill .

Hence it is that wee feare the displeasure of Great men ; or the Power of Vnjust men ; or the Competition of Popular and Plausible men ; or ●…bet . l. 2. 6. 5. the Cunning of Close and Malitious men ; or the Revenge of Provoked men ; or the Guilt of Injurious men that have wronged us already : because in all these cases there is some notice of Weakenesse and Subjection in us : so that Feare is of all other a naked Passion : For as Nakednesse hath three evill properties ; to disable for Defence ; to expose to Injury ; and from both to work shame in the consciousnesse of our dejected condition : So likewise Feare hath three properties ; to make us Impotent and Obnoxious ; and from both these to beget Shame . For though his speech was true , Diogenes apud l. a●…rt . l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menander . Rubor est virtutis color , that Shame and Vertue have the same colour ( which makes it seeme a companion rather of Perfection than of Weaknesse ; yet indeed it is rather a signe of a mind vertuously disposed in testifying the quicke apprehensivenesse of its own defects , than any Adjunct of Vertue it selfe .

So then the Roots of this Passion are Weaknesse and Subjection both together ; so that where either condition is wanting , there is not any proper ground of Feare , and therefore wee see sundry times strength takes off the yoake of Obedience , not only in the civill government of men , but in the naturall government of creatures by men , to whom by the law of Creation they were all made subject ; yet the strength of many of them hath taught them to ferget their originall Subjection , and in stead of Fearing , to terrifie man their lord ; and when ever we tame any of them , and reduce them to their first condition : this is not so much an act of our Dominion , wherby we awe them , as of our Reason , whereby we deceive them ; and we are beholding more therein to the working of our Wit , than to the prerogative of our Nature ; and usually every thing which hath knowledg enough to measure its owne abilities ; the more it hath of Strength , the lesse it hath of Feare ; that which Solomon makes the strongest , the Apostle makes the fittest to expell Peare , to wit , Love .

So likewise on the other side , Immunity from Subjection in the midst of Weaknesse removes Feare . Of this we may give an instance in guilty persons , who notwithstanding their Weaknesse ; yet when once by the priviledge of their Sanctuary or mercy of their Iudge they are freed from the obligation of the Law , though not from the Offence ; their former Feares doe presently turne into Ioy and Gratulations : and that is the reason why Good men have such Boldnesse , Confidence , and Courage , that they can bid defiance unto Death ; because though they be not quite delivered from the Corruption ; yet they are from the Curse and Condemnation of Sinne , though by reason of their Weaknesse they are not delivered from the mouth ; yet they are from the teeth and stings of Death ; though not from the Earth of the Grave ; yet from the Hell of the Grave ; though not from Sinne ; ye●… from the Strength and Malediction of Sinne ▪ the Law ou●… Adversary must be strong , as well as our selves weake , if he looke for Feare .

The Corruption then of this Passion , as it depen●…eth upon these Causes is , when it ariseth out of too base a conceit of our owne , or too high of anothers strength ; the one proceeding from an errour of Humility , in undervaluing our selves ; the other from an errour of Iudgement or Suspition in mistaking of others . There are some men who as the Or●…our speaks of despairing Wits , De 〈◊〉 〈◊〉 ●…rentur , who are too unthankfull unto Nature in a sl●…ight esteeme of the abilities shee ●…ath given them , and deserve that Weakenesse which they unjustly complaine of : The sight of whose Iudgment is not unlike that of Perspective Glasses ▪ the two ends whereof have a double representation ; the one fuller and neerer the truth ; the other smaller and at a farre greater distance : So it is with men of this temper , they looke on themselves and others with a double prejudice ; on themselves with a Distrusting and Despairing Iudgement , which presents every thing remote and small ; on Others with on Overvaluing and Admiring Iudgement , which contrariwise presents all perfections too perfect . And by this means between a selfe-dislike , and a too high estimation of others , truth ever fals to the ground , and for revenge of her selfe , leaves the party thus 〈◊〉 〈◊〉 Timorous . For as Errour hath a property to produce and nourish any Passion , according to the nature of the subject matter which it is conversant about : so principally this present Passion ; because Errour it selfe is a kinde of Formido Intellectus , a Feare of the Vnderstanding : and it is no great wonder for one Feare to beget another . And ▪ therefore when Christ would take away the Feare of his Disciples , he first removes their prejudice : Feare not those that can kill the Body onely , and can doe no more . Where the overflowing of their Feares seemes to have been grounded on the overiudging of an adverse power . Thus much for the Root and Essentiall cause of Feare : these which follow , are more casuall and upon occasion .

Whereof the first may be the Suddennesse of a●… Evill , when it ceiseth upon ( as it were ) in the Dark : Prae c●…ris Hostibu●…●…imentur R●…ē●…iui . Ammian . Ma●…c . l. 28. for all Darknesse is comfortlesse ; and therefore the last terrible Iudgement is described unto us by the Blacknesse and Vnexpectednesse of it , by the Darknesse of Night , and the Suddennesse of Lightning . All Vnacquaintaince then and Igno ▪ rance of an approaching Evill , must needs worke Mala praeviso siunt 〈◊〉 . Ci●… Tusc. q. l. 3. Annal. l ▪ 1. Amazement and Terrour : as contrarily a foresight the●… of worketh Patience to undergoe , and Boldnesse to encounter it : as Tacitus speaks of Caecina , Ambiguarum rerum sciens eoque intrepidus , that hee was acquainted with difficulties , and therefore not fearfull of them . And there is good reason for this , because in a sudden daunt and onset of an unexpected evill , the spirits which were before orderly carried by their severall due motions unto their naturall works , are upon this strange appearance and instant Oppression of danger so disordered , mixed , and sti●…lled , that there is no power left either in the Soule for Counsell , or in the Body for Execution : For as it is in the warres of men , so of Passions , those are more terrible , which are by way of Invasion , then of Battell , which set upon men unarmed and uncomposed ; then those which find them prepared for resistance : and so the Poet describes a lamentable overthrow by the Suddennes of the one side , and the Ignorance of the other :

Invadunt urbe●… somno vin●…que sepultam . Dum ed parte qua mu●…us dir●…tus 〈◊〉 stationes arma●…as opponunt : Quintiu●… 〈◊〉 ab edpar●…e , quae minimè ●…uspecta er●… ▪ ●…mpetu ●…cto scal●… cepi●…●… L●…v . l. 32. They do invade a City all at rest , Which ryot had with sleep and Wine opprest .

And this is one reason why men inclinable to this Passion , are commonly more fearfull in the Night than at other times ; because then the Imagination is presenting of Objects not formerly thought on , when the spirits which should strengthen , are more retyred , and Reason lesse guarded .

And yet there are Evils too , which on the other side more affright with their long expectation and traine , than if they were more contracted and speedy . Som●… set upon us by sleath , affrighting us like lightning with a sudden blaze others S●…n . Ep. 14. with a train and pomp like a Comet , which is ushered in with a streame of fire , and like Thunder , which hurts not only with its danger , but with its noise : and therefore Aristotle reckoneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the signes of an approaching evill amongst the Objects of Feare .

Another cause of Feare may be the Neernesse of an Evill , when we perceive it to be within the reach of us , and now ready to set upon us : For a●… it is with Objects of Sence in a distance of place ▪ so it is with the Objects of Passion , in a Distance of Time ; Remotion in either , the greater it is , the lesse present it makes the Object ; and by consequence , the weaker is the impression there-from upon the faculty : and this reason Aristotle gives why Death , which else where he makes the most terrible evill unto Nature , doth not yet with the conceit thereof , by reason that it is apprehended at an indefinite and remote distance , worke such terrour and amazement : nor so stiffe Reason and the Spirits , as Objects farre lesse in themselves injurious to Nature ; but yet presented with a determined Neerenesse . And the reason is plaine , because no Evill h●…ts us by a simple apprehension of its Nature , but of its Vnion : and all Propinquity is a degr●…e of Vnion . For although Futurition be a necessary condition required in the Object , which must inferre Feare ; yet all Evill , the lesse it hath d●… Future , the more it hath de Terribili : which is the reason , why that Carnall Security , which is opposed to the Feare of God , is described in the Scripture , by putting the Evill Day farre from us , viewing as in a Landskip and at a great distance the terrour of that Day . And if here the Atheists Argument be objected , Let us eat and drinke , for to-morrow wee shall die : Where the propinquity of Ruine is made an Inducement unto Ryot . Wee must answer , that an Atheist is here in both right and vaine , in that he conceiveth Annihilation , or never more to be the best close of a wicked life ; and therefore most earnestly ( though most vainly ) desireth that it may be the issue of his Epicur●…sme and Sensuality . And here briefly the Corruption of Feare in this particular is , when it takes advantage by the approach of Evill , to swell so high as to sinke Reason , and to grow bigger than the Evill which it is afraid of .

— — propiusque pericl●… Aenead . 8. I●… 〈◊〉 & pe●…iculo plura & ma●… viden●… me●…ē●…s cum 〈◊〉 〈◊〉 , ●…um sin●…r 〈◊〉 C●…c . d●… Divi●… . 1. 2 It Timor , & major Martis jam apparet imago ▪ Their Feare gets closer than the thing it feares , Warres Image bigger than it selfe appeares .

For as it is a signe of distemper in the Body , when the unequall distribution of nourishment and humours causeth some parts to exceed their due proportion of greatnesse : so is it likewise in the saculties of the Minde , when the Inferiour grow high and strong ; if Reason raise not it selfe to such a proportion , as still to maintaine and manage its authority and government over them . But this is to be observed only of the Rising and Strength , not of the Humility and Descent of Reason : For though it be fit for the power of Reason to keep it selfe up above rebellion ; yet is it not necessary that it should stoup and sinke according to the lownesse or sordidnesse of any Passion . As in the Body , though we would have all parts increase alike ; yet if one part by distemper grow weake , wee require in the rest a fellow-feeling , not a fellow-languishing ▪ yea indeed in both cases , where the inferiour part is weaker , it is the course of Nature and Art to fortifie the higher ; because in a Superiour there is required as well a power to quicken and raise that which droopeth , as to suppresse and keep under that which rebelleth .

Another cause of Feare may be * * Ne fam●… aut rem in maju●… 〈◊〉 aut 〈◊〉 animo●… rer●… novitate 〈◊〉 . Iustin. l. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. Cl●…m . l. 2. 〈◊〉 . l. 3. c. 7. Arrian Epict. l. 2. c. 1. N●…m velu●… 〈◊〉 , atque omnia Caecu in tenebr●… 〈◊〉 : ita n●…s i●… luce time●…us . L●…r . Newnesse of Evill : When it is such , wherewith neither the Minde it selfe hath had any preceeding encounter , whereby to judge of its owne Strength ; nor any example of some other mans prosperous issue to confirme its hopes in the like successe : For as before I noted out of the Philosopher , Experience is in stead of Armour , and is a kind of Fortitude , enabling both to judge and to beare troubles : for there are some things which he elegantly calleth them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Empty Dangers : Epictetus calleth them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Scar-crowes , and Vizors , which children feare only out of Ignorance : as soone as they are knowne , they cease to be terrible . As the log of timber which was cast into the pond , did with the first noise exceedingly affright the Frogges , which afterwards when it lay quietly , they securely swam about . And this Ignorance and Inexperience is the cause that a man can set no bounds to his Feare . I grieve for so much Evill as hath befallen me ; but I feare so much as may befall me ; and the Pli●… . l. 8 ep. 18. Ver●…or omnia , imagin●… omnia quaeque natura 〈◊〉 est , ●…a maximè mitui quae maximè abomi●…or , fingo , . Plin l. 6. ep 4. Vid. Sen. ep . 13. Prob. § 14. ●… . 15. more strong and working my Fancy , the greater my Feare ; because what I cannot measure by Knowledge , I measure by Imagination ▪ the figments of Fancy do usually exceed Truth .

And from this Ignorance likewise it is , that Timorous men are usually Inquisitive , as the Philosopher notes ; and so the Prophet expresseth the Feare of the Idumeans in the Warre , Watchman ! What of the Night ? Watchman ! What of the Night ? Feare usually doubleth the same questions , as Griefe doth the same Complaints . Therefore men in a fright and amazement , looke one another in the face ; one mans countenance , as it were asking counsell of another ▪ and once more Is●… . 13. 8. 21. 11. 〈◊〉 . 51 31. Gen. 42. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Schol ▪ ●…n S●… . Deut. 28. 25. In mag●… 〈◊〉 s●… per 〈◊〉 〈◊〉 tanquam maximè 〈◊〉 . Pl●… . 〈◊〉 Mario ▪ Deut. 28. 28. 95. from hence grow the Irresolutions of Timorous men , because they know not what to doe , no●… which way to fly the things they feare : in which respect they are said to fly from an Enemy seven wayes , as ever suspecting they are in the worst . Pavidei semper Consilia in incer●…o , they never can have fixed and composed Counsels : and it is the usuall voice of Men in their Feares , I know not what to do , I know not which way to turne my selfe ; Trembling of Heart , and Fayling of Eyes , Blindnesse and Astonishment : Ignorance and Feare , doe thus usually accompany each other . And therefore the Stoicks make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Laert. in Ze●… . l. 7. sluggish Affection of Minde , whereby a man shrinketh backe , and declineth businesse , because of difficulty of danger which hee observeth in it ; and a Tumultuary and distracted frame of Mind , not knowing which way to take , to be amongst the kinds of this Passion of Feare . The Poet speaking of the Sabine Virgins , whom the Romane youth snatched away , and tooke to them for Wives , hath thus elegantly described this distraction of Feare .

Vt fugiunt aquilat timidissima turba Columbae , Ovid. de Arte Amandi . l. 1. Vtque fugit visos agna novella lupos : Sic illa simuere viros sine lege mentes , Constitit in nulla qui fuit ante Color . Nam Timor unus erat , facies non una timoris Pars laniat Crines , pars fine mente sedet . Altera maesta filet , frustra vocat altera matrem , Haec queritur , stupet hac , hac fugit , illa manet . As weake and fearfull Doves the Eagle flie , And tender Lambs when they the Woolfe espie : So the affrighted Sabine Virgins runne Pale and discolour'd , Romane youth to shunne . Their Feare was One , but Feare had not One look , Part here sit reav'd of sense , part there doth pluck , And teare their haires , One silent mourns , another With a successelesse Outcry cals her Mother . One moanes , the fright another doth amaze : One flies for Feare , for Feare another staies .

Now the reasons why newnesse of evill doth thus work fear , may be many . For first , all Admiration is ●… kind of feare : it being the property of man , not only to feare that which is Against , but that also which is above our Nature , either in regard of naturall and civill dignity , which worketh a fear of Reverence ; as to parents , governours , masters ; or in regard of Morall Excellency and Excesses above the strength of the faculty , which worketh a Feare of Advancement of Learning . Admiration . Now then it is the property of every thing , that brings novelty with it to worke more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Laert. in Zenon . l. 7. Pl●…tarch . de A●…d . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . ph. l. 1. ●… . 2 or lesse , some manner of admiration , which , ( as the Honour of this ages learning cals it ) is a broken knowledge , and commonly the first step , which we make in each particular Science : & therfore children are most given to wonder , because every thing appeareth New unto them . Now then when any evill shall at onc●… fright our nature , & pose our understanding , the more our Ignorance doth weaken our Reason , the more doth it str●…ngthen our Passion .

Againe , though such evils may happily be in Nat. Qu●…st . l. 7. c , 1. themselves but sleight , yet the very strangenesse of them will worke an opinion of their greatnesse : for as that of Seneca is true , Magnitudinem rerum 〈◊〉 sub duci●… : that use makes smal esteem of great things : so it will follow on the contrary side , that Novelty makes evill appeare greater , as the way which a man is least acquainted with s●…emes the longest . * * I●…l . Capit●…l . in Max m●… & 〈◊〉 . Vid. 〈◊〉 S●…turn . And therfore the Romans did use themselves unto their gladiatory fights and bloody spectacles that acquaintance with wounds and blood might make them the lesse fear it in the wars .

And lastly , such is the imbred cautelousnesse of Nature in declining all noxious things , and such is the common suspition of the Minde , whereby out of a tendering of it's own safety , it is willing to know every thing before it make ex periment of any , and thereby it is made naturally fearfull even of harmlesse and inoffenssive thing●… ( Omniatutatimens , much more then of those which bring with them the noyse and face of evill .

Now the coruption of this passion herein i●… , when it falleth too soone upon the Object , and snatcheth it from the understanding before that it hath duely weighed the nature of it ; when ●…s Aristotle speakes of Anger ) that it runs away from reason with an halfe message , so the Object shall be pluckt away from the understanding with an halfe judgemen●… . For when a man hath but an halfe and broken sight , like him in the Gospel , he will be easily apt to judge men as big as trees , and to passe a false sentence upon any thing which he feares .

Another cause of Feare may be Conscience of evill and guiltinesse of minde , which like mud in water , the more it is stirred , doth the more soule ●…isd . 17. 11. and thicken : For wickednesse , when it is condemed of it's owne witnesse is exceeding timorous , and being 〈◊〉 . Anal. lib. 6. pressed with conscience , alwayes forecasteth terrible things ; and as the Historian speaketh of Tyrants , so may we of any other wicked men , Si recludantur mentes , posse aspici laniatus & ictus , their mindes with lust , cruelly and uncleane resolution , being no lesse torne and made raw , then the body flight with scourges : Every vicious man hath a double flight from God , a flight from the Holinesse , and a flight from the Iustice of his will . Adam first eates , and next he hides : as soone as he hath transgressed the Covenant , he expects the Curse , and therefore wee shall still observe that men are afraid of those whom they have injured . * * Aelian . Var. Hist. l. 13. c. 38. Al biciades having provoked the Athenians , was afraid to trust them , saying , It is a foolish thing for a man when he may flie , to betray himselfe into their hands from whom he cannot flie . And therefore they who would have us feare them , desire nothing more then to be privie to our guilts , and to know such crimes of us , as by detecting of which , they have it in their power to bring either infamie or losse upon us . Inven. S●…tyr . 〈◊〉 erit verri qui verrem tempore qu●… valt . Accusare p●… test , &c.

Scire volunt secreta domus , atque inde Timeri . Into our secret crimes they pry , that so We may feare them , when they our vices know .

And therefore innocency is the best Armour that any man can put or against other mens malice Prov. 28. 1. or his owne feares : For the righteous are bold as a Lion . Minus time●…ant Epaminondem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pl●…tarch . de 〈◊〉 .

Other causes of Feare might here be observed which I shall but intimate . As we feare active and busie men , because if they be provoked , they will stirre and looke about to revenge themselves .

We feare likewise Delators , because they are inquisitive and pry into the secrets of others . Plutarch compares them unto cupping glasses which draw ever the worst humours of the body unto them , and to those gates through which none passed but condemned and piacular per sons . We may liken them unto flies , which resort onely to the raw and corrupt parts of the body , or if they light on a sound part , never leave blowing on it , till they dispose it to putrefaction . For this is all the comfort of malevolent persons , to make others appeare worse then they are , that they themselves , though they be the worst of men , may not appeare so .

We feare also abusive and Satyricall wits , which make use of other mens names , as of Whetstones to sharpen themselves upon .

Omnes hi metuunt versus , odere poetas , Fanum habet in corn●… , longe suge ; dummodo risum ●…orac . ●… . 1. S●… . 4. Excut●…at sibi , non hic cuiquam parcet amico . Et , quodcunque semel Chart is illeverit , omnes Gestiet a furno redeuntes scire , lacuque , Et pueros , & anu●… — — These all hate Poets , feare to suffer seorne From those curst wits , which carry hay in horne . Shun them , they wil not spare their dearest friend to make themselves sport . Then what they have pend Th' are big with , till old wives & boyes that goe From Ovens and from washpooles know it too .

Lasty , we feare , close , cunning ; and suppressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A●…tst . Rb●… . l. 2. malice , which like a skinn'd wound doth wrankle inwardly : Crafty , insinuative , plausible men , that can shrowd and palliate their revengefull purposes , under pretexts of love . I formerly noted it of Tiberius , and a a 〈…〉 . Aelius Spartianu●… observeth it of Antoninus Geta , that men were more afraid of his kindnesse then of his anger , because his use was to shew much curtesie there where he intended mischiefe .

And b b 〈…〉 . Caesar was wont to say that he was not afraid of Antony and Dolabella , bold adversaries , but of Brutus and Cassius , his pale and leane enemies , who were able to smoother there passion , till they had fit opportunity to act it . The Italians ( they say ) have a Proverb wherein they promise to take heed themselves of their enemie , but pray to God to deliver them from their friend . And this as it is of all other the most dangerous and the most unchristian , so is it the most unworthy and sordid disposition of minde , ( I cannot finde wordes bad enough to character it c c 〈…〉 . by ) which at the same time can both flatter and hate , and with the same breath praise a man , and undoe him . And therefore the d d Arist. ●…th c. lib. 4. cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosopher telleth us that a magnanimous man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Such an one as doth boldly professe as well his displeasure as his love , esteeming it timorousnesse to stifle and conceale his affections .

Of all Christs enemies , Iudas when he kissed him , the Herodians when they praised him , and the Devill when he confess'd him were the worst and ill-favouredest . A leprosie was ever uncleanest when it was whitest , and Satan is never more wicked or more ugly then when he puts on Samuels Mantle . Hatred when it flatters , is the most mishapen monster . Like those poisons which kill men with laughing ; or like the Philistines trespasse-offering , Mice , and Emerauds made of gold .

CHAP. XXVIII . Of the Effects of Feare , suspition , Circumspection , Superstition , ' Betraying the succours of Reason , Feare Generative , Reflecting , Inward , weakning the faculties of the Minde , Base Supition , wise Caution .

I Proced to consider some of the Effects of this Passion , whereof the first may be Suspition and Credulity , which either other mens rumors , or our owne working Imagination frameth untoit self . Which effect of Feare the Historian hath wisely observed , Retineri comeatus Tac●… . lib. 4. dum Timet , Credit , what he feared that he beleeved . And in another place speaking of the strange relations , which had been made of Monsters , his Iudgement on the report is , Visa , sive ex metu credita . A●…al . lib. 2 ▪ It was uncertaine whether they had beene really seen or beleeved out of Feare . For as timorous men are by their own suspicion ready to frame unto themselves new terrours , and to feare where no feare is , which the Poet hath observed .

Quae finxêre Timent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M●…and . — they are afraid , Of fancies which themselves have made .

So are they ready likewise to beleeve the apparition of their owne braine for reall terrours : For Tacitus his speech is here likewise true : Fingunt Creduntque , first they feigne , and then they beleeve .

Now the Reason hereof may be , First , the generall Quorum in al●…orius m●…nu vita posita est , saepius ill●…d cogitant quid p●…ssit is cujus in diliou : sunt quà●… q●…id de 〈◊〉 facere . Cic. pro q●…inctio . Impression of Nature , which being subject unto Infinite dangers , hath therefore given it a wisedome of providence , and circumspection to foresee those evils , which cannot by dexterity be so easily shifted off , as they may at a distance be prevented ; so that wee finde even in the most cleare and undisturbed order of our operations toward any new thing ( though not apprehended as noxious and offensive to our Nature ) untill it be better understood , a secret drawing back and feare least it should prove hurtfull unto us ; how much more then when it is once prepossessed with passion : For as cloth once died from it's naturall white , will take no other but a darker colour : So minds once steeped in the bitter a a De Timore is ●…o me 〈◊〉 〈◊〉 de q●…ae d●…m apud al ▪ ●…odig .. 9. cap. 26. humours of this melancholique passion , will seldome admit of any , but more blacke and fearefull conceits . b b Quod de 〈◊〉 observani●… Ammian Marcell . lib. 16. 〈◊〉 〈◊〉 l'lutar●…bus de Medea R●…ipid . in Medea . De Domitian●… 〈◊〉 quidam 〈◊〉 magu quam cum 〈◊〉 sunt Timend●… sunt . Sen●… . Ep. 11. And from this suspition of feare it is that timerous men are usually cruell when they gaine any advantage . Their jealousie teaching them to doe that unto others which they feare from them .

A second Reason may be , because in feare the minde of man is drawne to a neerer sense of it's weaknesse , and to a more prejudicate apprehension of the adverse power : and therefore it is a true observation , c c Tacit. Annal. lib. ●… . Vid. Plutarch . de superstitione Et lib. contra Epicur . Max. Tyrius 〈◊〉 . 4. Clem. Alex. Strom. lib. 7. p. 51●… . Nist . lib. 2. Prona ad Religionem p●…rculsa semel mentes , &c. Mindes once possessed with fearefull conceits , are most forward in sacrifices , and Religious Ceremonies , to avert the evils , which they expect . So that as Tacitus on another occasion speakes , Inclinatis ad credendum . So I may say , Inclinatis ad timendum animis loco omnium , etiam Fortuna , When the minde is once drooping , things which before passed away as matters of course and casualty , are now drawne within the compasse of presages and Emphaticall evils .

But here by the way we are to remember that this credulity of feare is to be understood with respect to it 's owne suspition , otherwise in regard of those strengthening helpes which are given against it , it is ever Incredulous : O thou of little faith ! why doest thou feare ?

Now this effect of Feare is generally in it selfe a corruption of it : For though I would have a mans dangers make him provident and solicitous in the forecasting future evils out of a sound and sober conjecture , according as are the likelihoods of their event , and not have him flatter himselfe in a carelesse security , nor divert his Minde from such unwelcome and pensive thoughts , like Vitellius in Tacitus , who in the neere approach of his fatall ●…ine , was Trepidus dein Temulentus , one houre Fearfull , and the next Drunken , smothering in himselfe every thought of ensuing danger , and enduring nothing but I●…cundum & L●…surum ; that which was pleasing , though harmefull to him ; yet I would not have the mind tormented with ungrounded Fancies , and preoccupate Evils to be no further effected than in our braine , because hereby it is made soft and irresolute , tumultuary and confused , and both wayes much indisposed and disabled for Action .

Another ill Effect of Feare , is a Dislike of whatever means Reason presents for the freeing of us , whence issue Inconstancy and continuall Change of Resolutions , hating all Counsels when they are present , and recalling them when they are too farre past ▪ which Effect is elegantly described by the Author of the Booke of Wisedome , who saith that Feare is a betraying of the Succours which Reason offereth : a submitting of them to the false interpretations of a crooked and prejudicate suspition , which overcuriously discovering Weaknesse in all means , and making use of none , doth thereby betray Nature into the hands of Danger . * * Themistocles apud l'lut . Apo 〈◊〉 . They say of a certaine Fish , that it hath a Sword , but it hath not a Heart : a perfect Embleme of Feare , which though you put into Armor , yet you cannot give it Courage . And † † C●…abrias ib. & O●…t . a de 〈◊〉 . 〈◊〉 . Alex. Arist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. ●… . 〈◊〉 . ●…dip . ●…yr . ●…ac . A●… . ●… . 3. 〈◊〉 . Omnia tuta imens . Non 〈◊〉 〈◊〉 〈◊〉 suum quam boste●…m tu crun●… 〈◊〉 tanto . Liv. l 1. 〈◊〉 . l. 3. therefore as he said , an army of Lyons led by a Hart , would doe lesse service than an army of Harts led by a Lyon , because in that case Feare would betray her owne succours . And this I finde a frequent observation , that Pavidis consiliain incerto . Feare ever dazleth the Eye , and blindeth the Mind in all her Counsels : and Timor etiam auxilia reformidat . It is afraid of the very succors that are offered . And therefore it is noted as a great mastery of Vlysses over his Feares , that he could thinke and wisely advise what to do .

— Nec talia passus Vlysses , Oblitusq , sui est Ithacus discrimine tanto . Although with Feares opprest ▪ yet he had not The Cares and thoughts of his own peace forgot .

Now the reason of this may bee first , because Feare is a Multiplying and Generative Passion , ever producing motions of its owne Nature . He●… which feares danger from anothers power , will easily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In q●…m sed usu receptum , quod honesta confilia , ●…ei 〈◊〉 , 〈◊〉 mala aut pros . pere 〈◊〉 ita velp b●…n tur , vil●… ▪ pre●… . 〈◊〉 . l. 5. ep. 21. 〈◊〉 . Epict. l. 2. c. 1. feare Errours or Impotency in his owne ayds ▪ and it is * common with men to thinke themselves Vnwise , when they feele themselves Vnhappy ▪ & this very thought that they are so , doth I know not by what Fascination make them so . So that as a chased Buck , when he flyes from the Dogges , doth many times fly into the Net which was spread for him : so when our Feares drive us from one mischiefe , the often hamper and intangle us in another .

Againe it is the property of Feare , to make us euer reflect upon our own Weaknes , & ( as I said ) not only to present it , but to worke it : as the Sun when it discloseth unto us the Glorious Lights of the one part , is commonly it selfe hid in the other part of the Heavens : as contrarily , when it shineth on the Earth , it hides the Starres : so it is in those two Offices of Reason ▪ the Transient and Reflexive act , that whereby we looke Outward on others ; or Inward on our selves , specially where there is Passion to withdraw and pervert it ; as the one is stronger , so commonly the other is weaker : which is true most of all in this Passion of Feare , wherein the more we see of dangers from outward oppositions , the lesse we see of inward strength for resistance . Insomuch that great minds , when they meet with great dangers , are oftentimes staggered , as the Po●…t intimates , when Ajax came forth to battell :

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illad . ●…●…62 . Feare had the other Trojans all opprest ; Yea Hectors heart panted within his breast .

A third Effect may be a Weaknesse of the Fa culties of the Minde , and the Spirits in the Body ; whereby the one is made unfit for Search or Counsell ; the other for Service or Execution . And hence ( as Plutarch noteth ) it imports in the Plut. de ●…up . Greeke , a Binding or Shutting up , and so withdrawing and indisposing the Soule for Action . And such Actions , as Feare forceth a man upon , are presumed to be so weake and unnaturall , that it is a Maxime in the Law , Per metumgesta , pr●… non ratis habentur : Those things which wee doe in Feare , are void and invalide to binde , when the Feare which forceth them is removed . And as it is in the Civill State , so it is in the Morall Common-wealth of the Soule , there are three principall wayes to inferre Weaknesse , Forreign Incursions , Intestine Tumults , and an Emptying of the Parts , all which are to be seen in an Extremity of Feare . Where first two things are to be granted , one concerning the Body , and the other the Mind . The first is , that the Spirits being of the most strong , subtle , and quicke motion , are the principall Instruments of Entercourse , either in Negotiation to , or Service from Reason : the other , that the Mind being of a Spirituall and Elevating Nature , retaines then the perfectest power of Operation , when it least of all suffers the Incursion of grosser Passions , which yet I understand not of all manner of Ministry and Admixtion of Appetite , with Reason ( as if the Regular motions of inferiour powers did not serve to sharpen the Counsels of the higher ) but onely of Invasion and Tyranny .

Which granted , wee may observe all the three former causes of Weaknesses in an Extremity of Feare . For first there is a Confused and Vnserviceable mixture of Passion and Reason : The Passion with too much outrage and assault breaking in , and distracting the advices of Reason , which is Forreigne Incursion : For , though these two are not parts of a different Regiment ; yet they are of a different Nation ( if I may so speake ) the one belonging to the higher , the other to the lower parts or region of the Soule . Secondly , there is Tumult and Disorder amongst the Spirits , which is Civill Dissention . Thirdly , there is a Retyring of them to the principall Castle or Fort , the Heart , whereby the Outward Quarters are left Naked and Vngarrison'd ; which though it be a strengthning of the Better , yet it is a Weakning of the Major part , and this answereth unto Emptying or Vacuity . By all which , both Reason is made unfit for Counsell ( all the Conceipts therof being choaked and stifled with a disorderly throng of Spirits and Passions ) ●…nd the Body likewise is so benummed , that though our discourse were entire , yet it could not be there seconded with any successefull service . And hence are those 〈…〉 . many ill Effects of Feare upon the Body , whitenesse of Haire , Trembling , Silence , Thirst , Palenesse . Horrour , Gnashing of Teeth , Emission of Excrements . The Outward parts being over-cooled , and the Inward melted by the strength of the Spirits retyring thither . Which Homer hath thus described , speaking of a Coward .

His Colour comes and goes , nor doth he set 〈…〉 . Long in one place ; he croucheth to his feet ; His Heart pants strong , and intercepts his breath , His Teeth doe gnash with , but the thoughts of Death . Brave men are still the same , not much agast , When the first brunt of their Attempts is past .

Where by the way we may observe what Seneca also tels us , that Feare doth usually attend the † † 〈…〉 . beginnings of great enterprizes , even in the worthiest men . Which mindeth me of one more , ( and that an usefull and profitable ) Effect of this Passion , I meane * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 . Care , Wisedome , and Caution , which ever proceeds from a Moderate Feare , which is a Dictate of Nature . And therefore the weakest Fishes swim together in shoales , and the weakest Birds build in the smallest and outermost boughes , which are hardest to come unto . And we may observe that Nature hath made the weakest Creatures swiftest : as the Dove , the Hare , the Hart : and the † † 〈…〉 . say that the Hare is very quicke at hearing , and sleepeth with his Eyes open , every way sitted to discouer danger before it surprise him . For as in Religion , a Feare that is governed by the Word of God , so proportionably in Morality : a Feare grounded by the Word of Reason , is the Principle of Wisedome . As Security and Supinenesse is the Root of Folly , which Tiberius replyed to the petition of Hortulu●… , wherein he requested of the Senate a Contribution from the publicke Treasury to recover the honour of his Family , which now was sunke and began to wither . Industry saith hee will languish , Idlenesse will increase , if no man have Feare or Hope in himselfe : but all will securely expect a supply from others ; in themselves l●…zy and burthensome unto us : and it is the judgement of Tacitus upon one of the wisest Policies , which ever that Emperour practised , I meane his writing to the Legions abroad , Tanquam adepto principatu , as if he were already Emperour , when at home in the Senate he used only Modesty and Refusals , That he did it out of Feare , so wise a Counsellor was his 〈…〉 . Passion unto him . And we find that some * great Commanders have caused their Skout-watches to be unarmed , that Feare might make them the more vigilant . And therefore this Passion is the 〈…〉 . Instrument of Discipline , seasoning the Minde , as ground Colours doe a Table , to receive those beauties and perfections , which are to bee superinduced .

CHAP. XXIX . Of that particular Affection of Feare , which is called Shame . What it is . Whom we thus feare . The ground of it , Evill of Turpitude , Injustice , Intemperance , Sordidnesse , Softnesse , Pufillanimity , Flattery , Vaine-glory , Misfortune , Ignorance , Pragmaticalnesse , Deformity , Greatnesse of Minde , Vnworthy Correspondencies , &c. Shame , Vitious and Vertuous .

BEsides this generall Consideration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Eth. l. ●… . c. 1●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Arist. R●…et . l. 2. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dama●…ce ▪ de Orthod. sid. l , 2. c. 15. A. Gell. l. 9 c. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad . ●… 214. of the Passion of Feare , there is one particular thereof , which calleth for some little observation ; namely , Shame , which is a Feare of just Disgrace , and Reproof in the Minds of those , whose good opinion wee doe or ought to value , as hee said in the Poet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

Now those whom we thus feare , are wise men , ( for so Polydamas is said to looke behind and before him . ) Aged men , and all whose presence wee reverence as Parents , Rulers , Counsellers , Friends : Any whom we our selves Admire , or who Admire us . We feare disgrace with those whom we Admire , because their judgement of us , is in our own Apprehension , a kind of Touch-stone , which is we cannot suffer the Tryall off , argues us to be but corrupt and uncurrant Mettail . And wee feare it with those who Admire us , because as every man it willing to see his face when it is cleane , in that Glasse which represents it fairest : so when it is soule , of all others he shunneth that most . In the former case we are in danger to misse of what wee desired ; in the other , wee are in danger to shipwracke what we before inioyed .

Wee are apt to be ashamed with our Friends , because their opinion wee value , and with our Enemies , because theirs we feare ; with our Friends , because they are Grieved ; with our Enemies , because they are delighted with that which shames us .

Againe wee feare in this Regard , Rigid and Severe Men , who are not ready to forgive , not to put Candide and Charitable Constructions upon what we doe . Therefore when Cat●… was present ( who was virrigida Innocentia , a sterne and severe Liv. l. 3●… . val. Max. lib. 2. ●… . 10 Vid. e●…am lib. 4 cap. 5. Censor of the manners of Men ) none durst call for the obscoene spectacles of their Floralia , being more awed by the Authority of the man , than al lured by the pleasure of the Playes .

Likewise Busy and Garrulous men , because they enquire into our Crimes , and having disclosed , do divulge them . For which cause wee feare in this case the Multitude , because an ill name is like an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…dosed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●… . ●…p 〈◊〉 . l 7. c. 1. ill face , the broader it is drawn , and the more light it hath about it , it appeares the more deformed . As a little Gold beaten into thin Leaves : a little Water drawn into a thin steeme and vapor , seems wider than it was at first : so even lesser Crimes being multiplied through the mouthes of many , do grow into a spreading cloud , and obscure a mans name . For hee is presumed to be void either of wisedome or modesty , that doth not feare many Eyes . We feare Innocent and Vertuous Men , their presence aweth us from Liberty of Sinning , and maketh us blush if they deprehend us in it , because Examples have a proportionable Authority over the Heart of Man , as Lawes have , which wee doe not trespasse without Feare . And therefore the Philosopher adviseth to live alwaies so , as if some grave , and serious and severe person were ever before us , to behave our selves sub Custode , & Sev. ●…p . 11. & 25. Cydias ●…rator Atheniensi●… a●…d Aristotele●… . R●…et . l. 2. cap. 6. Et Persae adu●…co 〈◊〉 praeài●… . 〈◊〉 ●…bent quod Cy●… 〈◊〉 ●…sset Pl●…tarch . Apoth . Aristid . ●…rat . de 〈◊〉 Paedagoge , as under the Eye of a Keeper , because such a mans conversation will either regulate ours , or disgrace it . Vitious men do the lesse feare one another , by how much they stand in need of mutuall pardon , as we finde Stertorius ( if I forget nor ) giving those souldiers of the Enemies army their lives , who had but one Eye , hee being himselfe Mon●…phthalmos .

Againe we feare Envious and malevolent persons , because such looke upon our Actions with prejudice ; and as Momu●… when he could not finde fault with the face in the Picture of Venus , picked a quarrell at her Slipper : so these men will ever have somthing either in Substance or Circumstances of our Actions , to misreport and expose to scandall .

Lastly we feare those in this respect , whose Company we shall most be used unto ; because that leaves us not time wherein to forget our Errours , or to fortify our selves against them . It makes a man live ever under the sense of his Guilt . In which respect Cat●…major was wont to say , That a man should most of all reverence himselfe , because Plutarch Apoph . hee is ever in his owne sight and Company .

The Fundamentall Ground of this Affection , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . is any Evill that hath either Guilt , or any kinde of Turpitude in it , or any signes and suspitions thereof , reflecting either on our selves , or any of ours , whose reputation we are tender of . And thus the Apostle telleth us , that all Sinne is the matter of Shame , when it is revived with a right judgement . What fruit had you then in those things whereof you are now ashamed . That which hath Emptinesse in the Beginning , and Death in the End , must needs have Shame in the middle . But though all Sinne with respect to Gods Eye and Iudgement doth cause Shame yet in the Eye of men , those cause it most which have any notable & more odious Turpitude adhering unto them . As either obscene or subdolous , and dishonest Actions when they are detected , forging of Deeds defacing Records , counterfeiting of names or seales , suborning of Witnesses , making use of ingenious Professions , as Cloakes to palliate , and instruments to provoke Abusive and Illiberall practises .

Such are all kinde of Sordid Actions or Behaviours , as Gaine raised out of despicable Commodities , ( as a a 〈◊〉 〈◊〉 in Ve●…p . c. 23 v●…d . 〈◊〉 apud 〈◊〉 lib. 〈◊〉 Vespatian set a vectigal or excise upon Pisse ) and the Philosopher tels us of some that made a b b oo●…r . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V●…d . 〈◊〉 . 〈◊〉 . pu●… 〈◊〉 . 〈◊〉 . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V●…d . de ca Theophrast . gaine of the dead . Such are also the Livings which by sordid ministers , Panders , Bawdes , Curtezans , a a Vid. Desid . Herald . digres. l 1 c. 21. Parasites , Iuglers , b b Vid. l Ti●… . ●…aneg . Taci ▪ Annal. l. 4. Delators , Cheaters , Sharkes , and shifting Companions make unto themselves , such the Poets miser●… .

— c c Hera●… . l. 1. Sat. 1. Vid. Pl●…ut . Aut. l. ●…ll . 2 , 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus me sibilat at mihi plaudo Ipse do , si mul ac nummos contemplor in arcâ . The people hisse me all abroad , But I at home my selfe applaud . When in my Coffers I behold , That which none hisse at , heapes of Gold .

Many particular Causes there are which are apt to excite this affection , some whereof I shall briefly name as .

First Sloth , and shrinking from such labour , which those that are better , older , weaker , more delicate then our selves doe willingly undergoe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Menelaus in the Poet seeing the Grecians as fearefull to undertake a single combat with Hector , as they were ashamed to deny it , did thus upbraid their Cowardize .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Illl●…d ▪ . 97. What Grecian soldiers turn'd to Grecian dames ? O verè 〈◊〉 ▪ eui●… 〈◊〉 〈◊〉 . 9. That can digest so great , so many shames ? What not a man of Greece ( O fowle disgrace ) Dare meet or looke proud Hector in the face ? Well , sit you downe Inglorious , Heartlesse men , Turn'd to your first water and earth : yet then : I le take up Armes ; for Victories last End , Doth not on Our , But Divine will depend .

In like manner Hector rebuketh the basenesse of Paris in flying from Menalaus .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Trim Warriour , tell me what thy Lute can doe , ●…iad . ●… . 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vocal lapides quibus ●…dul . 〈◊〉 ex Anti●… more 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quam ●…niquè 〈◊〉 〈◊〉 ij qui minu●… habent , 〈◊〉 s●…mper 〈◊〉 ●… 〈◊〉 〈◊〉 . 〈◊〉 . lho●…m . What Venus Graces , comely heire , sweet hew , When thou shalt wallow in the dust ? Th' art far , Fitter to weare Stone-coat , then Coat of War .

Againe , any thing which argueth pusillanimity or littlenesse of minde is a just ground of shame , as to recount curtesies & upbraid them , & therefore he said in Seneca , Non tanti est vixisse . That his life was lesse worth , then to be so valued to him , in daily Exprobrations , and that his blood with lesse trouble to him might have beene let out at his veines , then to be every day disordered , and called up into his face . To receive continuall Gifts , and be ever craving from our inseriours , burthen some to those who can lesse beare it .

Hereunto referre all Light ludicrous and ridiculous behaviour , wherein if a Grave or serious Plutarch . A. ●…opi l. ●…con . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch . & 〈◊〉 . 〈◊〉 . Eun ●… . 〈◊〉 Act 2. 〈◊〉 . 2. A●…l . 1. 〈◊〉 7. & ●… la●…ti Ar●… in mil. 1 , Glor. man be deprehended , it rendreth him suspected of a minde that can flag and lessen , and therefore Agesilaus being so taken playing with his childe made his Apologie for it , and desired his friend not to thinke light of him , till he had children of his owne , for love will teach Greatnesse of Mind to descend .

Also all sordid Arts of a Flattery , which praiseth , imitateth , creepeth , changeth , complieth , transformeth it selfe to all shapes to get a living , and like Crowes pulleth out mens eyes , with praises that it may after more securely make a prey of them , Fadum crimen servitutis , as the Historian well cals it , A servile and filthy Crime .

Any thing which argueth vanity , and windinesse of minde , as a a Vid. Theoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pla●…ti mil●… Glor Arist. Eth c. l 4. c. 13. Val. Max. ●… . 9. c. 15. Arrogance , and vaine glorious Ostentation , ascribing to our selves things which belong not unto us , intruding into the learning Lands , ●…cheiements of other men , as hee who called all the ships in the harbour at Athens Plutarch . l. De 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his owne . Labore alien●… magnam partam gloriam verbis sapè in se trans●…ovet . Whereunto belong Absurd , and unusuall Affectations in words or fashions , mimicall and fantasticall gesticulations srothy and superficiall Complements , Strange and exoticke Habits , which are usually the seum of Light , and unsetled mindes , and ever expose them to contempt . In so much that Alexander himselfe escaped not the Imputation of Lenity , when he followed the fashions of those Countries which he had subdued .

Misfortune and decay in the outward Ornaments of Life , for it is not in mens fortunes , as in their monuments wherein b b Carios jam 〈◊〉 ●…asumq ▪ minorem 〈◊〉 & 〈◊〉 〈◊〉 viculu , 〈◊〉 . q 〈◊〉 Invenal . Ruine doth many times conciliate Reverence .

Nil habet Infelix Paupertas durius inse Quam quod ridiculos homines facit — Vnhappy Poverty hath nothing worse , Then that it maketh men ridiculous .

And therefore men of sunk and broken estates are ashamed to live there , where they have beene formerly in Credit and Estimation , as Hecuba complaining in the Tragaedie .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eu●…ipid . in Hec. M●…gnum do●…oren habet unde cum hono●…e dec●…sseris codem 〈◊〉 ignominia reverti . Cic. pro l. Muran●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iliad . ●… . In this my broken and dejected case , Pardon me , if I shame to shew my face . To Polymestor , whose Eyes once have seene , Me , a now spoyled Captive , then a Queen .

Againe , Ignorance and Ineptitude in our own proper functions and miscarriage in our owne Arts and professions , is an Exprobration , either Ar●…ium peccata artificibus pu●…ori sunt &c. — Sen. Ep. 97. of indiligence , or of weaknesse . As want of proficiancy in a Student , of Elocution in an Orator , of Military wisedome in a Souldier , &c. And therefore a Physician will seldome stay to see his Patient buried , he usually departs before the sicke man , because Funerals are Convicia Medi corum . Yet all Ignorance is not matter of disgrace , for some things there are below the inquiry , or Studies of some men . And therefore though Tully tels us that when Themistocles declined Cic. Tusc. qu. lib. 1. the Lute ▪ he was esteemed more Ignorant then became a person of quality , yet it was a brave Apologie which he made for himselfe , That though he knew not to handle a Lute , yet 〈…〉 . he knew to conquer a Citie . And Gel●… when others after a Feast sang to an Instrument , called for his great Horse , and did excellently manage that . And as it was a cautelous Answer which Favorinus gave touching Adrian the Emperour , who had censured him in his owne profession of Spa●…tian in Adrian●… . Grammer . That he durst not be learnedner then he who commanded thirtie legions ; so it was a ruer answer which another Artificer gave in the like case unto a Prince . God forbid Sir that you Plutarch . should know things of so meane a quality , better then I who owe my subsistence unto them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

And as Ignorance in our owne , so Intrusion and Vsurpation of other mens offices , is a ground of shame , especially if they be such as wherein we descend the below the Dignity of our places or 〈◊〉 〈◊〉 〈◊〉 , ●…rnamentum in 〈◊〉 Sal●… la●… . de 〈◊〉 . lib. 4. professions , as when men of liberall condition apply themselves unto the businesse of fordid persons . For every man is intrusted with the Dignity of his place , he is to be not onely the possessor , but the Protector of it , which when he betraies , it doth justly Revenge it selfe upon him with contempt and disgrace .

Againe , any notorious externall Deformities , Siden . 〈◊〉 . l. 3 〈◊〉 . 13. 〈◊〉 . ●… . Vid. Vo●… ▪ 〈◊〉 . part . 1. p. 78. 79 O 〈◊〉 ▪ 〈◊〉 〈◊〉 lib 3. c. 17. ●…9 . and Dehonestament a corporis , especially if there be any thing of our owne , either guilt or servility in them . The Grecians taking notice of the ill shape and worse conditions of Thirsiti●… , are said to looke on him with derision and laughter , then when they had other occasions of sadnesse . And when Vlysses his Companions were by Circe transformed into shape of Swine , they wept and were ashamed of their owne deformities . And the Poet describeth Delophebus whom Menelaus had dismembred ,

— Pavitantem & dira tegentem Supplicia . Aen●…id . 6. Afraid of being knowne , carefull to hide His mangled wounds , that they might not be spide .

And we finde how carefull men were to cover Vid. ●…um lib. 6. Val. Max. l. 6. c. ●… . §. 7. any of these notes and prints of Infamy , or servility , which persons either extremely vicious , or in 〈◊〉 . Calig . c. 27. bondage were marked withall , for infamous or servile persons were wont so to be branded . Lips . l. 2. Elect. c. 15.

Many times Greatnesse of Minde is a cause of Shame , either for something which such a man suffereth in himselfe , or in those that are neare unto him , such was that of the Romanes , Ad fur●… Caudinas , of which the Historian giveth this observation . 〈◊〉 ob 〈◊〉 fixi in terram oculi 〈◊〉 ad omnia 〈◊〉 a●…res & p●…dor 〈◊〉 lu●… , ingentem 〈◊〉 ●…rarum ex alto anim●… 〈◊〉 j●…dicia tran●… . Liv. l. 9. Capitol . in M●…x .

Their obstinate silence , Eyes fastened to the Earth , Eares refusing all comfort , Faces ashamed to behold the light , were certaine Evidences of a minde deeply resolved upon Revenge . And of Maximinus , of whom the Historian telleth us , that out of a Desire to conceal his Ignoble birth , he slew all , even the best of his friends , which were Conscious unto it . So poverty meeting with Pride doth often suffer conflicts with this Passion of shame , when penury denies that which Luxury and Pride demaunds .

— Quid enim majore Cachi●…no . Iuvenal . Excipitur vulgi quam pauper Apicius ? Who without much irrision can endure , To see a Beggar a proud Epicure ?

Againe , Acqual●…tance and Intimacy with Infamous Pet. Victor in Ar●…ic . Rhet. l. 2. persons is noted by the Philosopher amongst the Grounds of shame , and therefore it was upbraided unto Plato that Calippus , the Murtherer of his hoste had been bred in his Schoole . Plutarch . l. de capiend . ex 〈◊〉 . utilitate . And to Secrates , that he was resorted unto by Alcib●…ades , a factious and turbulent Citizen , and to Themist●…cles that he held correspondence , and intelligence with Pausanius a Traitour ; and we Taci●… . 〈◊〉 . l. 5. c. 6. finde how fatall the favour of 〈◊〉 after his fall , was to many of his friends , that no wonder if every man not onely out of Indignation , but out of feare too cryed out .

— Nunquam si quid mihi credis amavi Iuvenal . 〈◊〉 . 1●… . Hunc hominem .

Such being the impotent and immoderate Passions of many men to trample on the sam●… persons in their calamity , whom in their grea●…nesse they almost adored , as he said ,

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . When the Oake is fallen that stood , Torent . A. delph . Then every man will gather wood .

Lastly , not onely things shamefull to themselves , but such as are signes , and Intimations of them doe usually beget this Affection . As Aeschinus in the Comaedian , blushed when he saw his Father knocke at the doore of an infamous woman , because it was a token of a vicious intension . 〈◊〉 . lu Casar . And therefore Casar was wont to say . That hee would have those that belonged unto him free , as well from Suspicion , as from Crime , for we shall never finde that a man who is tender of his Conscience will be Prodigall of his Credit , and he who is truely fearfull of incurring Censure from himselfe by the Guilt of a Crime , will in some proportion be fearfull of incurring censure from others by the shew and suspition of it ; for as a Good Conscience is a Feast to give a man a cheerfull heart ; so a good name is an oyntment to give him a cheerefull Countenance .

There is a Twofold shame , The one Vertuous , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in Diogene . as Diogenes was wont to say , That Blushing was the colour of Vertue , The other Vicious , and that 〈◊〉 ille vul●… & rubo●… quost contra p●…dorem mu●… . 〈◊〉 . in Agric. either out of Cruelty , as Tacitus and Seneca observe of Domitian , that he was never more to be feared then when he blushed . Or else out of Cowardize , when a man hath not strength enough of Countenance , to out-face and withstand a Vicious solicitation , as it was said of the men of Asia , that they had out of tendernes of face , exposed themselves to much inconvenience , because they Quidam nua●… magis 〈◊〉 ●…uri eru●… Timendi sint . quasi omnem v. recundiem essude in t . Sylla tu●…e erat violentissimu●…●…uen faciem ejus sanguis o●… viser●…t . Sen●…e Epist. could not pronounce that one Syllable , Noe. It was a better Resolution , that of Zenophanes , who being provoked unto some vitious practise , confessed himselfe a Coward at such a Challenge , as not daring to doe dishonestly .

I will conclude this matter with that Excellent Similitude wherwith Plutarch beginneth it , in that golden book of his touching the same Argu ment . That as Thistles , though noxious things in themselves , are usually signes of an Excellent 11. Plutarch . de vil. Puda●…e Ground wherein they Grow , so shamefastnesse thought many times a weaknesse , and betrayer of the Minde , is yet generally an Argument of a soule , ingenuously and verttuously disposed .

CHAP. XXX . Of the Affection of Anger . The Distinctions of it . The Fundamentall Cause thereof , Contempt . Three kindes of Contempt , Dis-estimation , Disappointment , Calumnie .

I Now proceed to the last of the Passions , Anger , whereof , in it self a subject of large Discourse , yet being every where obuious , I shall not speake much . I intend not therefore distinctly to handle the severall kindes of this Passion , which Aristotle in his Ethicks hath given us , a a Ethic. lib. 4. cap. 11. which are a sharpe Anger , and an Hard or Knotty Anger . And Saint Paul who likewise gives us Three kindes of it . Whereof the first I may call a b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vid Domas●… de O●…thod . fid. lib. 2. ●… . 16. ●…ale Rhodes . lib. 12. ●… . 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inveterata plun . bea , alta mente reposta vindictae occasimem 〈◊〉 expec●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 close and buried anger , which he names bitternesse , the other a violent c c No●… tulin 〈◊〉 non verbis commotion , adeo Ivam condiderat . Yacit . de libe . Annol . l. 2. burning Anger , which he calls Wrath , and the last a Desiring and pursuing Anger , which seemeth to have it's d d 〈…〉 derivation from a word which signifies to Desire , and therefore is defined by Aristotle to ᵃ be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . & by the ᵇ Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , words of prosecution and pursute . For these differ not Essentially or formerly amongst themselves , but onely in diversity of Degrees , and in order to the diverse constitutions of the Subject wherein they lodge , and of the habits Iliad . ●… . 259. unde Crabr●…net irritare apud Plaut. Ampbit . Nunc in Fermento to●…a est , ita t●…rget mib●… . Plant. Casi●… . wherewith they are joyned .

In which respects we might observe severall other shapes of this Affection . For there is the ᵃ Anger of a Waspe , which is an Hasty , Pettish , and Fretfull Anger , proceeding from a nature ᵇ Leavened and habituated with Choler , which is presently stirred and prouoked . And there is the Anger of a c c Pectora qui 〈◊〉 ple vumque gementes nec copere I●…arum fluctus in pectore possunt . ●… uer . l. 3. 〈◊〉 . ●… . 167. Lion , which is slow , but strong & severe , thus Elegantly described by ᵈ Homer .

— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He first walkes by with sk●…rne , but when swift youth , Vrge him with Darts , then with devouring mo●…th He turnes againe , and at his lips is seene A boyling f●…ame , while his stout heart within Rouseth itselfe with a a Dolor 〈◊〉 〈◊〉 . ●… . Immani●…●…lot insecerat Ivd Claud. Multa in Ira 〈◊〉 & Ridicula . Pl●…t . groanes : and round about His Tayle , beating his sides and loynes , cals out And wakeneth proud Revenge . Thus stir'd he flies Right on with red and fierie sparkling eyes To kill or to be kill'd —

There is further a Cowardly verball and ridiculous Anger , like that of Whelps , which barke aloud , but run away from the thing which Angers them . Which spendeth it selfe onely in stormes of empty Expressions , rather pleasing then punishing those whom they light on , and rendering the person that useth it a very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Skarre ▪ Crow , formidable to children , but to men ridiculous , like Geta in the Comedian .

Ruerem , agerem , raperem , tunderem , prosternerem . Terent. Adelph . Act. 3. Scen. 2.

There is a grave and serious Anger , like that of Agamemnon . An insolent and boasting Anger , Iliad . ●… . like that of Achilles . A sullen and stubborne Anger like that of the Romanc Armie disgracefully used by the Samnitians . A cruell and raging ●…lv . lib 9 Val. Max. l. 9. cap 3. Act. 9. 1. 26. 11. Anger , like that of Scylla , who in an excesse of fury , vomited up blood , & died . And thus Saul is said to b b Herodot . Tholi●… . Val. 〈◊〉 . l. 9. have breathed out threatnings , and bin 〈◊〉 spirat sa●…guinem Sener . Thyest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocrit . Idyl . ●… . Ira Cadat naso vugosque Sanna Perse 〈◊〉 . 5. exceeding mad against the Church . A Revengefull and impatient Anger , as that of c c 3. § 3 Plin lib. 33. cop . 1. Horay . Epo . l. O●… . 4. Cambyses , who being reprooved by Prexaspes for his Drunkennesse , con●…uted the reproofe with this act of Cruelty , he shot the sonne of his Reproover thorow the heart , to prove the steaddinesse of his hand . An Anger of Indignation at the honour and prosperity of unworthy persons , as that of the Roman Nobility , who seeing Cu. Flavius , a man of meane Condition , advanced to the Praetorship , threw away their golden Rings , ( the signes of their honour ) to testifie their just Indignation . The Poet thus Elegantly expresseth the like against Menas , made of a Slave a Freeman by Pompey .

Videsne Sacram metiente te via●… Cum bis ter ●…lnarum tog â Vt or a vertal ●…uc & huc euntium Liberrima Indignatio ? Sectus flagellis hic trium viralibus Praconis ad fastidium , Arat falernimille fundi jugera Et appiam mannis terit . When thou pacest up and downe In thy long Gowne , Seest thou how the people fret To see thee Iet ? How with Indignation bold , They cannot hold To see a man , so lately plow'd With scourges low'd , Vntill at length the weary Cryer , Began to Tyre , Dressing a thousand Acres now With Horse and Plow ?

Lastly , an Anger of Emulation , or a displeasure against our selves for comming short by our negligence of the perfections of other men whom haply by industry we might have equalled . As Themistocles professed that the Trophie Plutarch . 〈◊〉 . of Miltiades would not suffer him to sleepe . And Caesar wept wh●… he read the atchiements of Alexander , as having not at his age done any memorable Plutarch . in caesare . thing . And Thucydides hearing Herodotus recite a History which he had written , brake forth into a strange passion of weeping which the Historian espying thus comforted his Father you are a happy man to be the Father of such a Son , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Who is carried Suidas in 〈◊〉 . with such a vehement affection unto Learning .

But to passe over these particulars , I shall in the generall content my selfe with a briefe Consideration of the Causes and Effects of this Passion .

The Fundamentall and Essentiall Cause of Despect●… 〈◊〉 sum , 〈◊〉 qu●… s●…m qu●…ru Alexi . A●… Ego qu●… D●…t ùm 〈◊〉 Regina , Iovuque E●… S●… & Conjux und ●…umgente 〈◊〉 annot. Bellagero , & quisquam nu men Iunonu adore●… . Praeterea Aentad . 1. Anger , is Contempt from others meeting with the love of our selves . Whether it be disestimation and undervaluing of a mans person , or disappointment of his purposes , or slandering his good name , or any other way of casting injury on him . or any of these particulars being impaired ( if by such on whom we may hope to receive revenge ) doe worke not only Anxiety and Griefe ( which is a motion of slight ) but hope also and desire to ease it selfe , if not in the recovery of its own losse , yet in the comfort of another mans : For Calamity Q. Curt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So●… . Ajex , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 . ( as the Historian speaks ) is ever either querulous or malignant , Cum suo malo torquetur , quiescit dien●… . When it feels it selfe wrung and pinched , it quickly proceeds either by justice or revenge to please it selfe in † retaliation .

For the former of these , as it is the common property of Man with all other Creatures to love himselfe : so it is his particular desire also , being Animal Sociale & Politicum , to be Loved by others ; because hereby that Love of himselfe , which proceedeth from Iudgement and Reason , is confirmed . For every man doth more willingly beleeve that , whereunto he hath farther authority to persuade him . And therefore though Love be not sinisterly suspitious , nor too envious in interpreting a mans owne , or a friends actions and beha●…iour ; yet that Love , which is not blind and furious , will be ever ready to submit it selfe unto the opinion of stayed and indifferent judgements , because it is conscious to it selfe , how easily it may miscarry , if it r●…ly upon its owne censure , wherein Reason , Affection , and Prejudice are mixed together .

Now then when a man already strongly possessed with a love of his owne or his friends person or parts , shall find either of them by others sleighted and despised ; from whose joynt-respect he hoped for a confirmation of his judgement ▪ there hence ariseth not onely a † † 〈◊〉 ▪ I●… d●… dolor ossibu●… a●… . Aeu●…ad . 9. Affectus nunquam sine torment●… sul violentm , qui●… dolorem cum inferre 〈◊〉 , pa●… , &c. Val. Max. l 9. c. 3. Dolor addidi●… Iram . Ovid. Met. 12. Griefe to see his Expectation deceived , and his Opinion undervalued ▪ but withall a * * ●…pes addita suscitat Iras. Aenead . 10. Desire to make knowne unto the persons , who thus contemne him by some manner of face or tongue , or hand , or heart , or head , Revenge , ( for all these may be the instruments of our Anger ) that there is in him more courage , power and worth than deserves so to be neglected . Which Passion in a word , so long as it submits it selfe to the government of Reason , is then alwaies allowable and right , when it is grounded on the Pride and Insolency of others , who unjustly contemne us . And then Irregular and Corrupt , when it proceeds from the root of Pride and Ambition in our selves , which makes us greedy of more honour from others , than their judgements or our owne worth suffers them to afford us .

To this branch of Contempt may bee referred Forget fulnesse of friends and acquaintance , whereby we upbraid them with obscurity and distance , as well from true worth , as from our affection : For Omnia quae curant , meminerunt , saith Tully : and Aristotle to the same purpose . Those things which wee doe respect , doe not lye hid and out of our sight .

Next hither may be referred all Vngratefull persons , who sleight those favours which they have Ejectū , li●…tore ●…gentem . Except , & regni dem●…us in par●…e lecavi . Amissam classem 〈◊〉 a morte ●…duxi . Heu su●…●…ncensaseror , &c. Ae●…ad . 4. received from other mens bounties , and out of a swelling and height of stomacke , cannot endure to acknowledge any obligations ; but desire to receive benefits , as Corrupt men take Bribes in the darke , and behind their backs , that so neither others , nor ( if it were possible ) their owne eyes might be witnesses unto it : For as Tacitus speaks , Gratia oneri habetur , : such is the pride of some men , that they disdaine not to be overcome in any thing ▪ though it be in kindnesse . And therefore Vbi multum beneficiâ antevenêre , pro gratia odium redditur , saith the same Author : When they finde themselves overloaden with Love , the best requi●…all which their high minds can affoord , is hatred : which cannot but worke a double Anger ; an Anger against our selves and our owne weaknesse in the choice of so unfit a subject for the placing of our benefits ; and an Anger at that contemptuous Pride , which so basely entertained them .

Hither also we may referre those Locked and Close men , who even to their friends are so referred , and keep every thing so secret , as if none were worthy , to whose Iudgement or Trust they might commit themselves .

Hitherto likewise are referred Acceptation of persons in equallity of merit with unequall respect , negligence of outward ceremony and beha viour ▪ and generally what ever else may worke an opinion that we are undervalued .

The second branch of this first Fundamentall Cause was an Hindering of the projects and purposes of another , which is not only a Privative ( as the former ) but a Positive and Reall Injury , which includes that other , and addes unto it , as being not only a sleighting , but an assault upon us ; no●… an Opinion only , but an Expression of our weaknesse ; a course so much the more likely to insenc●… nature , and make it swell , by how much violent and opposition , is more sensible in motion than in rest . So that these two former Injuries , I thinke I may well compare to a Banke , and to a Bridge , or some other stops to a River in his course : Whereof the former doth Confine the River , and not Op pose it , as not hindring it in its direct and naturall motion ( which it rather helpeth by more uniting the parts ) but only in a motion Laterall and indirect , which nature intended not ; and therefore herein we see not any manifest fretting and noise , but only a secret swelling and rising of the water , which breaks not into outrage and violence : But the Latter resisting the naturall course of the streame in its owne Chanell , and standing directly crosse , where the Nature should passe , makes it , not only in time to overswell on all sides , but in the meane time works in it great tumult & noise .

Sp●…mens , & fervens , & ab Obice Savior ibit . It foames and boyles , and with a raging force , Fights with all Obstacles , that stop its course .

So of these two Degrees of Contempt in Anger ▪ the former as being onely a Confining and Limiting Contempt , which shuts up a mans worth within too narrow and strait a judgement , works indeed a secret swelling of the Heart with Indignation at the conceipt of such disesteem ; but this breaks not out into that clamour ( as S. Paul cals it ) that noise of Anger , as the other doth , which a●…iseth out of a direct opposition against our counsels or actions .

Vnto which opposition may be reduced all manner of injurious proceeding , which tends to the prejudice and disappointing of any mans Quem ego credo manibus . pedibu●…q , 〈◊〉 omnia 〈◊〉 ma●…is i●… ad●…o nisi ut inc●…mmodet quam , &c. 〈◊〉 . A●…d . Act. 1 S●… . 1. ends ; whether it be by closenes and undermining , as cheats and couzenages in the preventing of lawfull , or by other politicke wisedome in hindering unlawfull ends ; or whether by open and prosessed Opposition , as in matters of Emulation , Competition , Commodity , and the like ; or lastly , whether it be such as takes notice , and discovers ends which desired to be undiscerned . And therefore Tacitus reckoning the ambiguous and close Annal l. 1. speeches of the Emperour Tiberius , sayes that it was Vnicus Patrum metus si intelligere viderentar , the Senate seared nothing more than to discover that they understood him ; which is the same with his judgement after : Eò acriùs accepit recludi quae premeret , nothing did more exasperate him than to see those things taken notice of , which he desired to suppresse and dissemble . Both which were true in Scaur●…s ; one of the Senatours , who adventuring to collect Tiberius his willingnesse of accepting the Empire , in that he did not forbid by his Tribunitiall Authority the relation thereof by the Consuls , did thereby procure his utter and jmplacable hatred .

But of all Contempts , the last of the three is greatest ; that I meane , which immediately violates our Reputation and Good name ; because it is a derivative and spreading injury ; not only dishonouring a man in private and reserved opinion , but in the eyes and Eares of the World ; nor only making him odious in his life , but in his memory . As there is in a man a double Desire ▪ the one of Perfecting ; the other of Perpetuating himselfe : which two answer to that double honour of our creation , which we lost in our first Father ; the honour of Integrity in Goodnesse ; and the honour of Immunity from Corruption : So there may bee from the violation of these sundry degrees of Anger , or any other burthensome Passion wrought in us . But when in injury we find them both assaulted , and not only our parts and persons ( which belong to our perfection ) privily undervalued ; but our name and memory ( which belong to our prepreservation ) tainted likewise , we cannot but be so much the more insenced , by how much perpetuity accumelates , either to weaknes or perfection : But of this Fundamentall cause of anger enough .

CHAP. XXXI . Of other Causes of Anger : first in regard of him that suffers wrong : Excellency , Weaknesse , strong Desires , Suspition . Next in regard of him who doth it ; Basenesse , Impudence , Neerenesse , Freedome of Speech , Contention , Ability . The Effects of Anger , the Immutation of the Body , impulsion of Reason , Expedition , Precipitance . Rules for the moderating of this Passion .

THose which follow , are more Accidentall : whereof some may be considered ex parte Patientis , on the part of him that suffers ; and some ex parte Inferentis Injuriam , on the part of him that doth the Injury . Touching the patient or subject of an Injury , there are three Qualifications , which may make him more inclinable to Anger , upon supposition of the Fundamentall Cause , Contempt : and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first of these is Excellency , whether Inward from Nature , or Accidentall from Fortune : For hereby men are made more jealous of their Credit , and impatient of Abuse , as well perceiving that all Injury implies some degree both of Impotency in the Patient , and of Excellency ( at least conceited ) in the Agent . As Aristotle speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rhet. l. 2 , ●… . ●… ▪ that Injurious men are commonly highly conceited of their owne Excellency , which cannot well stand with the height and distance of that minde which is possessed with his owne good opinion ▪ and this cause the Poet intimates in those words ▪

— Manet altâ mente repôstum , Anead . 1. Iudicium Paridis , Spretaeque injuria formae . A deep and lasting Discontent is bred To see their Beauties undervalued By a weake wanton Iudgement .

It wrought a deep Indignation in the Minds of Power and Wisedome to see a weake and wanton Iudgement give Beauty the precedence in their Emulation . Which undervaluing of worth , how much it is able to possesse a man with Griefe and Fury : the one example of Achitophel alone may discover , who upon the rejection of his counsell , when he was too low to revenge himselfe on Absalon , executed his Anger on his owne necke .

The second Qualification of the subject is Weaknesse and De●…ect , when the mind finds it selfe assaulted in those things , wherein it is most of all Deficient : which Aristotle hath observed , when he tels us , that † † 〈◊〉 . R●… . l 2. ●… 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 l 22. c 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . D●… 〈◊〉 . 〈◊〉 . Idyll . 1. Sicke men , Poore men and Lovers are commonly most subject to this Passion : It being as great a paine , and a greater contempt to ●…ub and provoke an old wound , than to make a new . That injury which proceeds against men of Omnes quibus res lunt , minus secundae , magis 〈◊〉 , ne●…cio quo modo 〈◊〉 ad 〈◊〉 omnia accipi●… 〈◊〉 prop●… s●… 〈◊〉 impo●… 〈◊〉 se s●…per credunt n●…gligi . T●…r ▪ Adolph . Act. 4. S●… . 3. 〈◊〉 inter se quam pro levibus noxij●… i●…a 〈◊〉 ? qua propt●…r ? quia caim qui eos guberuat 〈◊〉 insirmum 〈◊〉 . Ide . Hecyr . Act. 3 5 c. 1. — . Minuti semper , & in●… est animi exiguique voluptas ultio . Inv. n. Sat. 13. Iracundiores sunt Incolumibus languidi saemina maribus , &c. A●…m . Mar. lib. 27. Vi●… . Causia . de 〈◊〉 . l. 8. 〈◊〉 29. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophoc . Ajax . Sen de 〈◊〉 . l. 2. c. 21. high and eminent quality , cannot possibly pierce so deep as that which is exercised upon open and naked weaknesse : because the former proceeds only from strife and emulation ; but the other from insultation and pride : the one is only a disesteem ; but the other a contumely and exprobation : the one is a conflict of judgements , but the other a conflict of passions ; and therefore likely to be the greater . For a neglect of worth and good parts ( unlesse , as sometimes it falleth out , it proceeds from Basenesse and Ignorance ) is an injury from Worth also : but a Neglect , and despising men already downe , is an injury from stomacke and height of mind ; wherein the party offended cannot labour so much to cleere it selfe from the Imputation , as to revenge it selfe for it .

Another reason why Weaknesse the better disposeth a man to Anger , may be , because such men are most Tender to feele an injury , most Suspitious to feare it , and most Interpreting to over-judge it . All which being circumstances of aggravation to increase a wrong , are likewise good means to adde degrees and heat unto our Passion .

Lastly , to give a reason of both these two former causes together , it may be a Disappointment and Frustrating of Expectation : For men of eminency and worth , expect rather Approbation and Imitation than Contempt . And men weake and defective , expect Compassion to cover , and not Pride to mocke , and so double their wounds : and both these are in some sort debts of Nature , it being the Law of Reason to honour Merit , as it is the Law of Mercy to cover Nakednesse : and for both I am sure it is the Law of Charity , as not to vaunt or be puffed up in our selves : so neither to rejoyce or thinke evill of another : and we may well conceive Anger will be strong , when it thinks it selfe lawfull .

Vnto this particular of Weaknesse wee may also reduce that which the Grammatian hath observed on Virgil , Plus Irarum advenit , cum in manus non potest venire , cui irascimur . Anger is increased when it cannot reach the thing with which it is angry . And therefore the chaining up of Woolves and Mastives enrageth them , because it restraineth them ; which the Poet hath excellently described . 〈◊〉 . 〈◊〉 .

Ac veluti pleno Lupus iusidiatis evili , Cum fremit ad caulos , ventos perpessus & imbres Nocte super media : tuti sub matribus agni Balatum exercent . Ille asper & improbus irâ Savit in absentes , collecta fatig at edendi Ex longo rabies , & siccae sanguine fauces . Haud aliter Rutilo muros & castra tuenti Ignescunt Ira , & durus dolor ossibus ardet . As a fierce woolfe with winds , storms , midnight , whet When in close solds the secure lambs do bleat , Barks at his absent prey with the more Ire : When rag'd and deceiv'd Hunger doth him tyre . So Rutilus seeing his foes all safe , Doth vex and boyle with the more burning chase .

For it is a great torment to an Enemy , when he Vid. Pl●…t . d●… capiend . ex host . utilitat . can finde no in-let nor advantage against him , whom he hates .

Another cause of Anger may be strong Desires : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian . For alwaies vaster and more exact our desires are , it is so much the harder for them to be pleased or satisfied . And therefore as the Philosopher notes , Luxurious men are usually transported with Anger , R●…et . l. 10. because men love not to be stopped in their pleasures : and hence as Plutarch observes , men are De Ira. lib. usually most angry there , where their desires are most conversant : as a Country-man with his Bayliffe ; or an Epicure with his Cooke ; or a Lover with his Corrivall , because all these crosse men in that which they most love . Now strength when it is opposed , is collected and gathered into the more excesse ; as we see in Winds or Rivers , when they meet with any thing which crosseth their full passage .

The last Qualification of the Subject , whereby he is made more Inclinable to this Passion , is a suspitious , apprehensive , and interpreting fancy , ready to pick out injury where it cannot be justly found ; and ( that its Anger may be imployed ) to frame occasions unto it selfe . And therefore t is wise advise of Seneca , Non vis esse Iracundus ? ne sis S●…n . de Ir●… . l. 3. c. 11. Curiosus . He which is too wise in his judgement on other mens Errours , will be easily too foolish in the nourishing of his owne Passion : and it s commonly seen in matters of censure and suspition , the more sight and reason goes out , the lesse useth to abide within . Now is it hard for a man , if he be peremptorily possessed with this opinion ; yet he is a common subject of others contempt , to find out , either in defects of Nature , or rudenes of custome , habit , education , temper , humour or the like , some probable ground or other for exception ; which yet when it is further inquired into , will prove rather strangenesse than injury .

And this is generally a Corruption of Anger ▪ First , because it is hereby oftentimes unjust , either in fastning it selfe there where it was justly neglected : for we may ever observe that Suspition proceeds from Guilt , and none are more jealous of being neglected than those that deserve it : as it is observed of some reproachfull speeches , which a Senatour was accused to have uttered against the honour of Tiberius : Quia ver a erant dicta credebantur . His suspitious mind was persuaded that they had been spoken , because hee was conscious that they had been acted ; and therefore ( as was before noted ) it was the custome under such men to avoid all manner of Curiosities , and search into things done by them , which might easily be subject unto sinister judgement ; and rather to affect Ignorance with Security , than to be ruined with wisedome . And next it is corrupt , because it is rash and hasly , being led by a halfe judgement , the worst guide to a headlong and blind Passion .

The next degree of causes is of those which qualifie the Agent , or him that worketh the injury , and there may be amongst many other , which cannot be reckoned , these generall ones .

First Basenesse , which works a double cause of Anger : One for an injury of Omission , in neglecting those respects which are required in men of meane and inferiour ranke towards their superiours : Another for a positive enquiry in the evill exercised against them . And many times the former alone is a cause of Anger , without the later : For this distance of persons doth quite alter the nature of our Actions , insomuch that those demeanors , which are commendable and plausible toward our equals , are rude and irreverend toward those that are above us : and this is that which makes the wrath of God in the Scripture to bee set out so terrible unto us : because of the infinite distance between the Vnmeasurable Glory of the Maker of the World , and the basenesse of sinners ; and therefore the comparison which useth to bee made for the defence of Veniall sinnes , that it is altogether unlikely that God , infinitely more merciful than men , should yet be offended at that which a mans neighbour would pardon him for , as a foolish angry word , or the stealing of a Farthing , or the like , is without reason : because between man and man there is a Community both in nature and weaknesse ; and therefore ,

Ha●…c veniam , petimu●…que damusque vicissim . Because we both our Errours have , We pardon give , and pardon crave .

But it is an Argument of infinite Insolence in a vile Creature for feeding it own Corruption and selfe-love in a matter of no value to neglect one command of him , who by another is able to command him into Hell , or into nothing .

The next Quality in the Injurer , which may raise this Passion is Impudence , either in words or carriage . And the reasons hereof may be :

First , because as Aristotle observes , all Impudence is joyned with some Contempt , which is the Fundamentall and Essentiall Cause of Anger .

Secondly , because all Impudence is bold , stiffe and contentious , which are all incitements to this Passion . For as Shame being a Degree of Feare works an acknowledgement of our owne weaknesse ; and therefore a submission to the power 〈◊〉 . l. 2 c. 3. Corpora mag●… satis est prostrare Leo●…l . 〈◊〉 num ●…inem , cum jac●… host is ●…al ▪ 〈◊〉 Ovid. Trist. li●… . 3. Eleg. 5. wee have provoked , which as Aristotle observes ) procureth from beasts themselves lenity and mercy : So Impudence in all other things being contrary to it , must likewise produce a contrary Effect .

Thirdly , those things which we Impudently do , we do willingly likewise . And therefore wee shall observe in the Scripture how reigning sins that is , those which are done with greedine●…se of the appetite , and full consent of the will , are set forth by the names of Stubbornnesse , Rebellion , whorish Fore-head , Brasse , and Yron . Now nothing doth more aggravate a wrong then this , that it proceeded from the will of man . And the reasons are ,

First , because a mans Power is in his Will ▪ but Passions and other blind Agents , when they work ungoverned , are our Imperfections , and not our Power ; and therefore the easier borne withall .

Secondly , to a Plenary , Spontaneous Action , ( such as I take most of Impudence to be ) there are required Antecedenter , Deliberation , Approbation , and Assent ▪ and Consequenter ▪ Resolution , Perseverance , and Constancy . All which , as they take away the two principall conditions required unto Lenity ; Consession and Repentance : so likewise doe they adde much to the weight of an injury , because an actition which is thus exercised , is a worke of the whole Man , and imployes a perfect consent thereunto : so a perfect and compleat en mity toward the person offendeth thereby . Wheras others are but the wrongs of some part , such as are of those of the wil , led by an ignorant ; or those of Passion , led by a traduced Vnderstanding ; and they too not of a part regular , but of an Vnjointed and Paralyticke part , which followes not the motion of a stayed reason ; and therefore as they proceed from more disorder in our selves , so doe they worke lesse in the party offended .

Another thing which may raise and nourish this Passion , is any degree of neer Relation between the parties ; whether it be Naturall by Consanguinity ; or Morall , by Society , Liberality , or any 〈◊〉 . de 〈◊〉 . l. 2 c. 31. other friendship . For as it is prodigious in the Body Naturall to see one member wrong and provoke another : so in Vnions Civill or Morall , it is strangely offensive to make a divulsion . Therefore we are more angry for the neglect offered us by friends , or those of whom we have well deserved , than by enemies or † † Iob. 19 19. Z ●…b . 13. 6. Psal. 41. 9. 55. 12. strangers . No wounds go so deep as those we receive in the house of our friend .

And the reason why this difference between men neerly referring each other should worke a greater Anger between them , is : First , because herein we may finde that which before I observed as a furtherance to this Passion , Disappointment , and frustrating of Expectation : For in this case , we expect Sympathy & not Division . Secondly , because all Anger is a kind of dis-joyning or Divulsion of things before joyned : there therefore , where is the greatest Vnion , must needs bee the strongest and most violent separation ; as in the Body , the Divulsion of Soule is more horrible than of an Arme , or some other member ; because the one is an Essentiall , the other onely an Integrall Vnion : and so it is with those who are by bloud or friendship made one ; as the dividing of them is more strange and violent , so doth it produce a stronger Passion .

Another cause of this Passion in respect of the Injurer , may be a too great Freedome and indiscreet use of speech ; especially if it be in way of correction and rebuke : For as Solomons speech is true , Mollis responsio frangit Iram , a soft answer pacifies wrath : so on the contrary it is true likewise , Dura Correptio unit Iram ; that an harsh rebuke knits it . Anger is by nothing more nourished than by much speaking , though not in the par●…y that speaketh ; because Speech is to Anger , like Teares to Griefe , a spending and venting of it , yet alwayes in another , unto whom we minister farther matter of offence . To which purpose , is that speech of Syracides . Strive not with a man that is full of tongue , and heape not wood upon his fire .

Another Cause , which I shall observe is contention and Difference , whether it be in Opinions or in Inclinations : because this must needs be ever joyned with some undervaluing of another mans choice and judgement ; which if it be not seasoned with much sobriety , will easily induce a man to beleeve , that it proceeds not from Zeale to Truth , but from a humour of Opposition . Wherewith many men are so farre possessed , that one must hardly dare to speake the truth in their company for feare of endangering it and them . Like Chry●…ippus in Laertius , who used to boast that hee often wanted Opinions , but those once gotten , he never wanted Arguments and Sophismes to defend them .

The last cause which I shall note of this Passion is in him , who offends us , his very Abilities , when we see them neglected : for this provokes to more displeasure , then naked impotency . Weaknesse , when it miscarries , is the object of Pitty : but strength , when it miscarries , is the object of Anger .

— — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illiad . 117. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should not blame unworthy and base spirits To sl●…g and shrinke from Battle : but for merits So to forget themselves , for you to be Vnlike the men you are , What man can see Such weaknesse , and not wonder , chide , debate ; Till you your selves doe your owne Errours hate .

Vnto all these we might adde some others which the Philosopher toucheth , as neglect of our Calamities , or rejoyeing at them , or divulging 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Vid. quae de hac 〈◊〉 〈◊〉 Nun●…ius apud 〈◊〉 . An●…g . them , or bringing readily the report of them unto us , receiving the report of them with pleasure . Or lastly , representing the Signes which may bring into minde the memory of any injuries done us . As the Levite sent the parts of his Abused Concubine up and downe unto the Tribes of Israel to move them unto Indignation . So 〈◊〉 . lib 44. Antony in the funerall Oration upon Iulius Caesar produced his robe stained with the blood which Brutus and Cassius had shed , to worke ad●…testation of that fault in the people .

Now concerning all these causes together ( because it would be two tedious to gather particular circumstances of dignity and corruption from all of them ) we are to conclude that Anger , as it ariseth from any of them , is then onely Regular and Iust , when it keepes these conditions .

I First , that it still observe proportion and conformity to the rules of Love : otherwise it i●… not Ira in Delictum , but Ira in fratrem not agains●… the Crime but the person of my brother : 〈◊〉 kn●…w the nature of this passion is to be Transient to goe out from us on our brother and reforme him : not Immanent to worke upon our selves and deforme us : I meane by soyling the habite of Charity , which ought alwayes to remaine inviolate .

2 Secondly , that it keepe likewise due proportion unto judgement , and that unto a true judgement , and a whole judgement ; otherwise it is not onely to be Angry with our brother , but , which is farther , to be angry with him unadvisedly . Iudgement then must be true first , that is , cleare , setled , and untransported ; and that likewise in two actions ; in the Act of Interpretation , which reacheth unto the Injurie ; and in the Act of Direction or Government , which reacheth unto the Passion .

3 And next it must be a whole judgement : and that in both the former . It must judge fully of the nature and circumstances of the injury , which ever receives it degrees of Intention or remission , not from the matter of the Act , but from some particular Qualifications and Circumstances joyned thereunto .

Secondly , it must judge fully of the Act of Passion , not onely in Informing , quod sit , that Reparation of our selves is lawfull ; but 〈◊〉 too , in the manner and forme how to undertake it . Because as Passion , being without Reason in Ira de Causa 〈◊〉 Iracundia de vitio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it selfe , wants the tongue of judgement to inform it what to do ; So , being blinde , it wants the hand of judgement to leade it in the doing of it : and this I take to be the proper way of governing this Passion . But that which was once prescribed by Athenodorus the Philosopher , unto Augustus to repeate D●…d m●…●… 〈◊〉 Lit. 〈◊〉 〈◊〉 〈◊〉 a lu●…andi 〈◊〉 cobibentes p●…ius dom●… ex●… . Iubebant , ut esset deliberandi spatium . Vid. ●… lut . qu. Rom. q. 28. Vid. l'lutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the Alphabet between the Passion and the Revenge , is too boyish and slight , as diverting the minde from the occasion to some other trifle , which is onely to cozen and not to conquer ou●… distemper ; and therefore though it may for a time allay it , yet this is but as the cures of Empericks , which give present ease , but search not into the roote , nor leave such ●…n habit within , as shall in after occasions limit the unrulinesse of such distempers , like those odours which use to raise men out of a fit of the falling sicknesse , but doe not all cure them of the disease .

Now to speake a word or two of the Effects of this Passion : they are such as are wrought , either in our selves or others . Concerning the former , they are either outward effects , which ●…each to our bodies , or inward , which reflect upon Reason .

Those on the body are clamour ( as Saint Paul cals it ) in the Tongue , Tumour and Inflammation in the Heart ▪ Fire in the Eyes , and Fiercenesse and Palenesse in the Countenance , and a sensible alteration in the whole man . The use or deformity of all which depend upon the subordination of Passion unto Reason , or Dominion over it . For if it be Governed and obedient , there is an excellent use of these alterations in the body ( which will not then be permitted to be excessive ) namely the testification of our just displeasures at an offence received , and the inlivening or sharpning of us ( if occasion require to the prosecution of further lawfull redresse ; for Vid. ene●… . de ●…ra lib. 2. c. 35. Vos qu●… si ●…edia specul●…m spectetis in Irá . Cognoscat saciem vix satis 〈◊〉 ●…uam O ●…id . de Arte Amandl . lib. 3. Vid. Plutarch . Plumbea●… iras 〈◊〉 Plaut. Ethic. lib. 7. though I would not have a man in his passion suffer a Metamorphosis , and turne his face into a torment punishing himselfe as much with Deformity , as his adversary with feare , yet neither can I like that close and dissembled , that politique and stomacke Anger , which cunningly shrowds it selfe under a calm and serene countenance ; which being unnaturall to this passion ( whose property it is , Non insidiari sed palàm agere , not to worke by way of Ambush and Stratagem , but visibly ) will quickly degenerate into Malice and Rancour .

The Inward Effect of this Passion , is an Excitation of Reason ; to judge of the wrong and meanes of Redresse , which is then Regular , when it is done Ministereally and by way of service to the whole ; but most corrupt and dangerous , when it is done by prepossession , transporting , confounding , or any other way tainting of Reason ; which is to make it a party rather then a Iudge .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which makes sometimes a Wise man breake Into Distempers wilde and weake .

In which ill office there is not any Passion more busie and fruitfull then this of Anger by reason of it's suddennesse , and of it's violence : both which are strong meanes to smother or divert Reason , as we see in Tiberius himselfe , who though a man of a close and sad judgement , and of most reserved Passions ( insomuch as he lived in them and nourished them a long time before either their working or discovery ) yet when he was provoked by Agrippina , to a more violent Anger then usuall , his Passion we see for the time altered his nature . Et veram occulti pectoris voc●…m elicuit , Num ide●… l●…deretur , quia non regnaret . He brake forth into words , strange and unusuall from so close a disposition ; to wit , Whether she were wronged because she did not reigne ? which is Tacitus his observation upon the Anger of that man .

The last Effect is expedition and Dexterity inexecuting those means which Reason judgeth needfull for satisfying our selves against the person Vires inijcit ad pericula 〈◊〉 . 〈◊〉 . lib. 3. ●… 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vid. Cal. Rh●…d . l. 1●… . c. 5 3. l. 7 that hath offended us , wherein it 's assistance , while it is Regular , is of excellent use in mans actions , because it makes bold and resolute . But here one maine corruption is to be avoided , Precipitancy and impatience of Delay or Attendance on the determination of right reason ▪ which makes it commonly runne away with an halfe or a broken judgement . In which respect Aristle in his Ethicks very elegantly compares it to a hasty servant , that goes away posting with halfe his errand and to Dogs , wch , as soon as ever they heare a noise , barke presently before they know whether it be a stranger at the doore , or no●… so Anger attends Reason thus long , till it receive warrant for the justnes of seeking redresse , & then suddenly hastens away without any further listening to the rules of Decorum and Iustice , which it should alwayes observe in the prosecution thereof : Lest while it is too intent on his owne right , it fall in that extreame which it pretendeth to revenge , the wronging of another .

There is not any Passion which standeth more in need of Moderation then this doth , both because it is one of the frequentest which we are troubled with , and the most unruly , as that which can over-beare the rest , and , of all other , hath the least recourse to a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thucyd. lib. 2. Reason , being hasty , Impetuous , full of Desires , Griefe , Selfe-love , Impatience , which spareth no b b Plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sen. de Ira lib. 3. cap. 〈◊〉 . & 〈◊〉 . persons , friends or ●…oes , no things , animate or c c Ip●… 〈◊〉 qui 〈◊〉 〈◊〉 ●…m . 〈◊〉 S●…t . 10. Pl●… . de Ira. in animate , when they fit not our fancy . And therefore d d Donat & Coel. Rhod. l. 12 c. 53. Grammarians tell us that it hath its name Ira from Ire , because a man in his Anger usually goeth away from his Reason , and as his Anger slackens , he is said , ad se redire , to returne again unto himselfe . And therefore those men in whom Reason is most predominant , are least transported by this Affection , and most often displeased with themselves for it . It was a strange commendation given to a a So crat . lib. 7. c. 22. Theodosius Iunior , that never any man saw him Angry ; And such a power had b b Plutarch . in Lyc. Lycurg●… over himselfe , that when an insolent young ●…n had done him no lesse injury then the striking out of one of his Eyes , by lenity and mansu●…tude hee convinced and gained him . c c Plut. ●…n Pericle . And Pericles that great Statesman and Oratour of Greece , being all the day reviled by a●… Impure companion , commanded his servant at night to light him home unto his house * *

Senec. de Ira lib. 3. c. 12 & 38.

Plut. de serd num: vidi●…at .

nothing more obvious then Examples of this kinde .

That we may therefore so ma●…nage this Passion as to be Angry but not sinne , it will be requisite ▪

1 To let it have an Eye upward , as Moses did , whonever expressed any other Anger that wee read of but zealous , and Religious , when the injury directly aimed at God and his honour . It is very improbable that any thing will move too fast upward .

2 To convert it Inward into a selfe-displicency

Sicut aquil●… es 〈◊〉 inter a●… bulandum ungu●… intro 〈◊〉 .

Vid. Plu. de ●…u 〈◊〉 S●…n . de . ●…ra , l●…b . 2. cap. 2●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ir●… l. 3. 〈◊〉 〈◊〉 .

and severity towards our owne Errours , for the more acquainted any man is with himselfe , the lesse matter he will finde of Anger with other men , as having so much both to doe , and to blame at home . Anger ever ●…riseth from the Value which wee set upon our selves , which will ever then be most modest , when we take of it the fullest view .

3 Follow it not too Close , joyn not too soon , not too hastily with it , though it may be used sometimes , it must never be incouraged , being over-bold and forward of it selfe . And therefore as many drugges must be prepared before wee may 〈◊〉 to use them ; so we must take heed of disp●…ing this affection without its due corrective●… Plutarch de And. poe●…u . must first be schooled before it be imployed , as men bridle their horses before they ride them . It is not good drinking in muddy water so soone as it is stirred , give it time to subside and settle .

4 Keepe it not long , it is the Spawne of Malice and Contention , and time will hatch it . It is a Corroding thing which will fret and staine the Vessell in which it is kept . Let not the Sunne goe downe upon it , 't is ill being in the darke with so bad a Leader . It may passe through the heart of a wise man , but it Resteth onely in the b●…some of Fooles .

5 Remove the Occasions of it , withdraw Fuell from so catching a Flame . They say of Turpentine , and some other like things . That they will draw and sucke Fire unto them . Certainely of all Fire there is none so ductile , so sequacious and obsequious , as this of Wr●…th . It was not ill done therefore of Pl●… , A●…opt . S●… . de ●…ra lib. 3. c. 40. C●… . ●…od . l. 12 ▪ ●… . 52. C●…tys and Augustus , To cause those curious Vessels to be broken of purpose , which having beene accidentally broken might have made ●… breach likewise upon the dis●…retion of their owners .

6 Give not an easie Eare to Reports ▪ nor 〈◊〉 d●… I●…a 〈◊〉 ●… . 22 23 , 2●… an Easie entertainement to suspicio●…s , bee not greedy to know who or wherein another hath wrong'd thee . That which wee are desirous to know , or apt to beleeve , wee shall be the more ready to revenge . Curiosity and ●…dulity , Plu●… . in Alex. & l. curiosit . ●… Dion . C●…ss . l. 41. are the Handmaides unto Passion . Alexander would not see the woman after ●…hom he might have Lusted ▪ Nor Casar search Pompeyes Cabinet , l●…st he should find new matters of Revenge . He chose rather to make a Fire of them on his Hearth , then in his Heart . Inju●…ies unknowne doe many times the lesse hurt ; when I have found them , I then begin to feele them , and suffer more from mine owne discovery then from mine enemies attempt .

7 Bee Candid in Interpreting the thing●… wherein thou sufferest . Many times the glasse through which I looke , makes that seeme formidable , and the wave , that crooked , which in it selfe was beautifull and straight . Haply thou art Angry with that which could not intend to hurt thee , Thy Booke , thy Penne , the stone at which thou stumblest , the winde S●… . d●… Ira lib. 2. c , 26. or raine that beates upon thee : bee Angry gaine , but with thy selfe , who art either so bold as to be Angry with GOD , or so foolish , as to be Angry with nothing . Thou art displeased at a Childish or an Ignorant miscarriage , Call it not Injury but Imprudence , and then pitty it . Thou art Angry with Counsell , Reproofe , Discipline ; why doest thou not as well breake the Glasse in which thy Physitian Ministreth a potion unto thee . Bee Angry with thy sinne , and thou wilt love him that takes it from thee . Is hee that adviseth thee thy Superiour ? Thine Anger is undutifull , is hee thy friend , thine Anger is ungratefull .

8 Give Injuries a New Name , and that will worke a new Affection . In blinde Agents call it Chance ▪ in weake Persons , Infirmity , In simple , Ignorance , in wise Counsell , in Superiours , Discipline , In equals , Familiarity ' in Inferious , Confidence , where there is no other construction to be made , doe as Ioseph and David did , call it Providence , and see what God sayes to thee by it . Get a minde Minimas rerum discordia turbat pac●…m su●…●…●…enent Lucan Vid. Sen. l. 4. c. 33. S●…n . de Ira l. 2. c. 25. 26. conversant with high and noble things , the more heavenly , the lesse Tempestuous .

9 Be not Idle , Sluggish , Luxurious , wee are never more apt to bee Angry , then when we are sleepy or greedy . Weake resolutions and strong Desires are sensible of the least exa●…peration , as an empty ship of the smallest Tempest .

Againe be not ●…ver-busie neither ▪ That man can hardly bee master of his Passion that is not master of his imployments . A minde ever burdened , like a Bow alwayes bent must needes grow impotent , and weary , the fittest preparations to this distemper . When a mans businesse doth not poise , but presse him , there will ever bee something either undone or ill-done , and so still matter of Vexation . And therefore our Mindes as our Vessels

Plutarch . 〈◊〉 〈◊〉 Sen●… . l. 3. c. 6. Sen. de Ira l. 3. cap. 16.

— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

Sopb . Autig . Plut. Sympos . ●… . 4. q●… , 2.

must bee unloaded , if they would not have a Tempest hurt them .

Lastly , wrastle not with that which pincheth thee . If it bee strong it will hurt , if cunning , it will hamper and entangle thee . Hee that strives with his burden makes it heavier . That Tempest breakes not the stalkes of Corne , which rends asunder the armes of an Oake , the one yeelds , the other withstands it . An humble weaknesse is safer from injury , then a stubborne strength .

I have now done with the Passions of the Minde . And briefly proceede to those Honours and Dignities of the Soule of Man which belong unto it in a more abstracted Consideration .

CHAP. XXXII . Of the Originall of the Reasonable Soule , whether it be immediatly Created and Infused , or derived by Seminall Traduction from the Parents . Of the Derivation of Originall sinne .

THe dignity of Man in respect of his Soule alone , may be gathered from a consideration either of the whole , or of the par●…s therof . Cōcerning the whole , we shall consider two things ; It s Originall , and its Nature . Concerning the Originall of the Soule , divers men have diversly thought ; for , to let passe the Opinion of a a Phila●…ri de Haeres . Sel●…uci , &c. Seleucus , who affirmed that it was educed out of the Earth , and that b b 〈◊〉 Tract . ad Menam contra Orig. Hieron . Epist. ad M●…cell . & 〈◊〉 Theophyl . Alex. Ep. Pasc. ●… . Anasta●… . 〈◊〉 Anagog . contemp . lib. 11. of Origin and the Plato●…ists who say that the Soules of men were long agoe created , and after detruded into the Body as into a Prison : There are three Opinions touching this question . The first of those who affirm the Traduction of the Soule by genera●… , some of which so affirm because they judged 〈◊〉 a Corporeall substance , as did c c Aug. de 〈◊〉 . 86. cp. 157 de Gen. ad lit . l. 10. c. 25. Tertull. de 〈◊〉 c. 5. 6. 7. 22. 25. 27. Tertullian . Others because they beleeved that one spirit might as easily proceed from another , as one fire or light be kindled by another : as d d Hieron . Epist. ad Marcelli●…um . 〈◊〉 de 〈◊〉 〈◊〉 l. 2. Iuciferian apud Aug. 〈◊〉 . 81. Apollinarius , Nemesi●… , and divers in the Westerne Churches , as St. Hierome witnesseth . The second , of those who deby the naturall Traduction , and say that the Soule is 〈◊〉 ●…ion infused into Bodies , organiz'd and praedisposed to receive them ; of which Opinion among the Ancients were e e Hieron . cp. ●…d ●…am . contra Ioan ▪ Hi●…us . St. Hierom , f f Hilar. de Trin. l. 10. Hilarie , g g Ambros. de Noah & Arc●… . c. 4. Ambrose , h h Lactant. de 〈◊〉 . Hom. c. ●… . Lactantius , i i Theod. de curand ●…gr . affect . ser. 4. Theodoret. k k Aeneas Gaz. in su●… 〈◊〉 . Aeneas Gaz●…us , and of the moderne Writers the major part . The third is of those who doe haesitare , stick betweene both , and dare affirme nothing certaine on either side , which is the moderation of l l Aug ●…p . 7. 18. 157. & 〈◊〉 . l. 1 c. 1. de Gen. ad li●… . 10. & de 〈◊〉 . St. Augustine and Gregory m m Greg. l. 7. cp. 53. the great , who affirme that this is a question incomprehensible , and unsolvable in this life . Now the only reason which caused St. Austin herein to haesitate , seemeth to have been the difficulty of traducing Originall sinne from the Parents to the Children . For saith he ( writing unto St. Hierome touching the Creation of the Soule ) If this Opinion doe not oppugne that most fundamentall faith of Originall sinne , let it then be mine , but if it doe oppugne it , let it not be thine .

Now since that Opinion which denieth the Traduction , seemeth most agreeable to the spirituall substance of the soule , I shall here produce some few reasons for the Creation , and solve an argument or two alledg'd for the Traduction of the Soule , reserving notwithstanding unto my selfe , and others , the liberty and modesty of St. Austins haesitation , which also I finde allowed Eccles. 11. 5. by the Holy Ghost himselfe .

Two things there are of certainty in this point . 1. That the soule is not any corporeall Masse or substance measurable by quantity , or capable of substantiall augmentation . 2. That the Traduction of one thing out of another , doth connotate these two things , That the thing traduced doth derive Being from the other , as from its original principle ; & that this derivation be not any other manner of way , but Ratione semi●…ali , & per modum decisionis , by a seminall way , and the decision , seperation , or effluxion of substance from the other : which things being laid , The Arguments against Traduction are these .

First , the testimonies of Holy Scripture , calling God the Father of spirits , as our naturall Parent the Father of our bodies , Iob 33. 4. Eccles. 12. 7. Esa 57. 16. Num. 16. 22. 27. 16. Heb. 12. 9. Zach. 12. 1. which though they doe not according to the judgement of St. Aug. conclude the point by infallible consequence , yet doe they much favour the probability of this Opinion .

2. To have Being by Traduction , is , when the soule of the Child is derived from the soule of the Parent , by the meanes of Seed : but the Seed of the Parent cannot reach the Generation of the soule , both because the one is a Corporeall , the other a Spirituall substance , uncapable of Augmentation , or Detriment . Now that which is spirituall , cannot be produced out of that which is corporeall : neither can any Seed be discinded or issue out from the soule , being substantia sim●…lex , & impartibilis , a substance simple , and indivisible .

3. That which is separable from the body , and can subsist and work without it , doth not depend in its Being or making upon it ; for if by the Generation of the Body the soule be generated , by the corruption of the Body it would be corrupted ; for every thing that is generable , is corruptible . But the Soule can subsist and work without the Body ; therefore it doth not from corporeall generation derive its Being .

4. If the Soule be seminally traduced , it must he either from the body , or from the soule of the Parents ▪ not from the Body , for it is impossible for that which is not a body , to be made out of that which is a Body , no cause being able to produce an effect out of its owne spheare , and more noble than it selfe ; not from the soule , because that being a spirituall and impartible substance , can therefore have nothing severed from it by way of substantiall seed unto the constitution of another soule .

5. If there be nothing taken from the Parents , of which the soule is formed , then it is not traduced by naturall generation : but there is nothing taken from the Parents , by which the soule is formed ; for then in all Abortions and miscarrying Conceptions , the seed of the Soule would perish , and by consequence the soule it selfe would be corruptible , as having its Originall from corruptible seed . These and divers H●…eron . ad Pammach. & in l. 32. Eccles. 12. Co●…tr . Ruffiaum l. 2. c. 1. 2. & dialog ▪ de Orig●…n . Anim ▪ inter ●…peracjus Tom. other the like arguments are used to confirme the doctrine touching the Creation of the Reasonable Soule . Unto which may be added the judgement and testimony of some of the forecited Fathers . St. Hierome telleth us that the Originall of the soule in mankinde is not as in other living creatures . Since as our Saviour speaketh , The Father worketh hitherto . And the Prophet Esat telleth us , That hee formeth the spirit of m●…n within him , and fram●…th the hearts of all men ; as it is in the Psalmes . And so Lactamius ( whom I doe wonder to finde numbred amongst the Authors that affirme the Traduction of the soule , by Ruffinus , and the Author of the Dialogue amongst the works of Hierome ) . It may be questioned ( saith he ) whether the soule be generated out of the Father , Mother , or both . Neither of all three is true ; Because the seed of the Soule is not put into the Body by either , or both of these . A Body may be borne out of their Bodies , because something may be out of both contributed ; but a Soule cannot be borne out of their Soules , in as much as from so spirituall and incomprehensible a substance nothing can issue forth or be severed for that use . So also St. Hilary , The Soule of Hilar. de T●…in . l ▪ 10. & in p. 62 ▪ man is the work of God ; the generation of the flesh is alwayes of the flesh . And againe , It is inbred and an impress'd Beliefe in all ; that our Soules have a divine Originall : And in like manner Theodoret , God ( saith he ) frameth the Bodies of living creatures out of Bodies subsisting before ; but the Soules , not of all creatures , but of Men only hee worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of nothing that had beene before .

Against this Doctrine of the Soules Originall , At ●…ag . d●… Res●…r . G●…d . de Eccles. dog . ●… . 23. The principall argument is drawn from the consideration of Originall sinne , and the propagation thereof , which alone was that which troubled and staggerd S. Augustine in this point . For if the Aug. cp. 28. Soule be not naturally traduced , how should Originall sinne be derived from Adam unto it ? And if it were not in the loynes of Adam , then neither did it sinne in his loynes ; whereas the Apostle expresly telleth us , that by one Man sinne came into the world , and that in one all have sinned ; and that not only by imputative participation , but by naturall Propagation , deriving an inhaerent habituall pollution , which cleaveth inseparably to the soule of every man that entreth into the world , and is the fruit of Adams loynes .

Unto which Argument to omit the different resolutions of other men touching the pollution of the Soule by the immediate contact of the flesh , and the Parents attinging the ultimate disposition of the Body , upon which naturally followeth the Union of the Soule , ( God being pleased to work ordinarily according to the exigence of second causes , and not suffering any of them to be in vain for want of that concurrence , which he in the vertue of a first and supreame cause is to contribute unto them . ) I shall set downe what I conceive to be the Truth in this point .

First then , it is most certaine that God did not implant Originall sinne , not take away Originall righteousnesse from Man , but man by his Praevarication Aug. de ●…ivit . De●… . l. 13. ●… . 14. and Fall did cast it away , and contract sin , and so derive a defiled nature to his posterity . For as Ma●…arius excellently speaketh , Adam having Ma●…ar . Ho. 1●… . transgressed , did lo●… the pure pos●…esion of his Nature .

Secondly , Originall injustice as it is a sinne , by the default and contraction of Man , so it is also a punishment by the ordination , and disposition of Divine Justice . It was mans sinne to cast away Aug. contr. Iul. l ▪ 5. c ▪ 3. the Image of God ; but it is Gods just judgement ( as hee hath that free dispensation of his owne Gifts ) not to restore it againe in such manner as at first he gave it unto that nature which had so rejected and trampled on it .

Thirdly , In this Originall sinne , there are two things considerable , The Privation of that Righteousnesse , which ought to be in us ; and the lust or Habituall concupiscence , which carrieth Nature unto inordinate motions . The Privation and want of Originall justice is meritoriously from Adam , who did voluntarily deprave , and reject that Originall rectitude which was put into him , which therefore God out of his most righteous and free disposition is pleased not to restore unto his Nature in his posterity againe . In the habituall lust are considerable these two things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sinfull disorder of it , And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Punishment of sinne by it . Consider it is as a Punishment of Adams first Praevarication ; and so , though it be not efficiently from God , yet it falls under the Order of his Justice , who did most righteously forsake Adam , after his wilfull fall , and leave him in the Hand of his owne Counsell , to transmit unto us that Seminary of sinne which himselfe had contracted .

But if we consider it as a sinne , we then say that the immediate and proper cause of it , is lapsed nature whole and entire by Generation and Seminall Traduction derived upon us . But the Re●…ter cause is that , from which wee 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 . Contr. Iulian. l. 5. c. 14. 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 Nihil peccato originals ad praedicandum notius , nihil ad intelligendum secretius . Au●… . de morb. Eccles. cap. 22. 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 Macrob de s●…mno Scip. p 1. c. 14 divine particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Philo. 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 a a Vid. contra 〈◊〉 impietatem d●…cretum con●…il , ●…racar . cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Da●…se . de orth. fid. lib 2. cap. 12. 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 othe●… parts of the world ; there is indeed in all God 〈◊〉 est ollis vigor & c●…lestis Origo . works some kind of image , and lineaments , an●… 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 * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Orig. apud Euseb. de praepar . Evang. lib. 6. c. 11. F●…nxit i●… essigie●… mod●…tum c●…ncta Deorum . Ovid. Met. 1. In alii●… creatur 〈◊〉 est simili●…udo dei tantùm per m●…dum Vest●…i ; in Sola Rationali Creatura per modum imaginis . Vid. Aquin. part . 1. qu. 93. art. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philo. apud Euseb. de praepar . Eva●…g . lib. ●… . cap. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gieg. Nyssen . Serm 〈◊〉 in verb●… illa s●…amus 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Ethic lib. ●…0 c 7. Deorum cognatione ●…enetur . 〈◊〉 . de Divin . lib. 1. & lib. de A●…icit . Porphyr . apud Euseb. de pr●…p . Ev●…g lib. 11. cap. 28 lib. 1. Clem. Alex. in s●… lib. 4 Strom●… . Ipse etiam C●…c . in somnio Scipio . 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 quàm deum in humano corpore S●…cc . cp. 31. & 41. 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 Vid. Aug. de Gen. ad li●… . lib. 6. c. 12. of the like , but most infinite perfections in him .

The Properties then and Attributes of God , A●…bros . Hexam . lib. 6. c. 8. Tertull. lib. ●… . contra Marci●… . cap , q. 9. 16. Clem. Alex. in Protreptic p. 30. Basil. Hexam . Hom●… . 10. 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 * * Vid. Theodored . Serm. 5. de Natura Hom & Nemes . cap. ●… . S●…u , Nyssen . lib. de Ani●…i . Platarch de placitis Philosoph . l. 4. c. 2. Tertul. de Anim. Senec. Nat. qu. l. 7. c. ●…4 sundry opinions of ancient Philosophers , concerning the substance of the soule ; many where of Tully in the first of his Tusculans hath reported ; And Aristotle confuted in his first de Anima . Some conceived it to be blood , others the braine , some fire , others ayre ; some that it consists in Harmony and Number ; and the Philosopher Dicaearchus , that 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 * * Vid. Nem●…s . de Anim. cap. 2. Cl●…udi ●…n . Mamercum de statu An●…me . lib 2. Plotin , a●…d ●…u . sib . de praeparat . Evang. l. 25 c 21 Damisc de Orthod. fi. le. l. 2. c 12 Plutarch . lib. de placitis Philosoph . lib. ●… . c. 2. 3. Aug. lib. de quan●…itate Anime . 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 lib. 3. de Ani●…a . cap. 5. 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 Ibid. cap. 6. 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 lik●… . 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 ; Aris●…t . d●… Ani●…a lib 3. cap. 6. 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 , Tuscul. q l. 1. & lib. de Senectut . 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 , * * V●…d Plutarch . lib. d●… placit . Philosoph 4 c. 7 quae ex Sen●…a 〈◊〉 u●…um co●…legit Dionys. Gotho●…td . in lo●…x ipso 〈◊〉 . Ti●…l de An mo . Cicer. Tusc. qu. lib. 1. Ca●…o major , sive de senect. & de Ami●…t . ●…●…am ●…riam 〈◊〉 〈◊〉 . 〈◊〉 1. Euseb. de praepar . Evang. lib. 11. ex P●…one porpher . &c. N●…mes Ae●…rs Gaz●…us in 〈◊〉 . Erast 〈◊〉 . 〈◊〉 . 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 ●…liqua tenebantur . It is a separation ( and as it were ) a divulsion of parts , before united each to other , so that where there is * * Ni●… 〈◊〉 〈◊〉 esse quod 〈◊〉 a●…um 〈◊〉 quem est : Iste 〈◊〉 for●… [ v●…z . Sim●… ] n●… possunt perd●…e actum per quem sunt , quia sibi i●… s●… sunt Actus . Nihil au 〈◊〉 ●…otest se●… perdere . Contarenu●… . lib. 1 de Immort . Animae . 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 to the produceing of its operation . All which prove , that the soule is separable from the body in its Nature , and therefore that it is not corrupt and mortall as the body .

Another reason may be taken from the Universall agreement of all Nations in the Earth in * * Cum de Animarum at●… nitate 〈◊〉 , non ●…ve momentun apud no●… habet const●…sus H●…minum aut timentium infer●… ▪ aut colen●…ium . 〈◊〉 . c. ●…p 117. Religion and the worship of some Deity , which cannot but be raised out of a hope and secret Resolution that that God whom they worshipped , would reward their piety , if not here , yet in another life . Nulla gens adeo extra leges est project●… ut non aliquos deos credat , saith Seneca ; whence those fictious of the Poets touching Elyzium and fields of happinesse for men of honest and well ordered lives ; and ▪ places of Torment for those that doe any way neglect the bonds of their Religion .

Ergo exercentur poenis , veterumque malorum Supplicia expendunt . Therefore they exercised are with paine , And punishments of former crimes sustaine .

For in this life it is many times in all places seene , that those which have given themselves most liberty in contempt of Gods Lawes , and have suffered themselves to be carried by the swinge of their owne rebellious Passions , unto all injurious , ambitious , unruly Practises , have commonly raised themselves and their fortunes more than others , who out of tendernesse and feare have followed no courses but those which are allowed them . And yet these men who suffer so many indignities out of regard to Religion , doe still observe their duties , and in the midst of all contempt and reproach , fly into the bosome of their God : And as Lucretius himselfe that Arch-Atheist confesseth of them :

— Multò in rebus acerbis Acri●…s advertunt animos ad religionem . Their hearts in greatest bitternesse of minde , Unto Religion are the more enclinde .

Their very terrors and troubles make them more zealous in acknowledging some Deity and in the worship of it . Hic Pietatis h●…s ? would not this easily have melted their Religion into nothing , and quite diverted their minds from so fruitlesse a severity , had they not had a strong and indeleble perswasion fastned in their soules , that a state would come , where in both their Patience should be rewarded , and the insolencie of their Adversaries repayed with the just Vengeance they had deserved ?

As for that Atheisticall conceit , that Religion is only grounded on Policie , and maintained by Princes for the better Tranquillity and Setlednesse of their States , making it to be only Imperiorum Vinculum , a Bond of Government , that the Common-weale might not suffer from the fury of minds secure from all Religion , it is a fancie no lesse absurd , than it is impious . For that which hath not only beene observed and honour'd by those who have scarce had any forme of a civill Regiment amongst them , but even generally assented unto by the opinions and practice of the whole world , is not a Law of Policie and civill Institution , but an inbred and secret Law of Nature dictated by the consciences of men , and assented unto , without and above any humane imposition . Nor else is it possible for Legall institutions , and the closest and most intricate conveyances of Humane Policy so much to entangle the hearts of men ( of themselves enclinable to liberty ) nor to fetter their consciences , as thereby only to bring them to a regular conformity unto all government for feare of such a God , to whose Infinitnesse , Power and Majestie they Assent by none but a civill Tradition . It must be a visible character of a Deitie acknowledged in the Soule , an irresistible Principle in Nature , and the secret witnesse of the heart of man , that must constraine it unto those sundry religious ceremonies ( observed among all Nations ) wherein even in places of Idolatry , were some so irksome and repugnant to Nature , and others so voyd of Reason , as that nothing but a firme and deepe Assurance of a Divine Judgement , and of their owne Immortality , could ever have impos'd them upon their consciences . And besides this consent of men unto Religion in generall , we finde it also unto this one part hereof touching the Soules immortality . All the wisest and best reputed Philosophes for Learning and stayednesse of life , and , besides them , even Barbarians , Infidels , and savage people have discerned it . Adeò nescio quo mod●… inhaeret in menibus quasi seculorum quoddam augurium futurorum , saith Tully . The Soule hath a kinde of presage of a future world ; And therefore he saith , that it is in mans Body a Tenant , Tus●… qu●…l 1. tanquam in dome al●…enâ , as in anothers house : And is only in Heaven as a Lord tanquam in domo suâ , as in its owne .

Though in the former of these , the ignorance of the Resurrection made him erre touching the future condition of the Body , wherein indeed consists a maine dignity of Man above other creatures . And this Opinion it is which he saith was the ground of all that care men had for posterity , to sow and plant Common-wealths , to ordaine Lawes , to establish formes of Government , to erect Foundations and Societies , to hazard their Blood for the good of their Country ; all which could not have beene done with such freedome of Spirit , and prodigality of life , unlesse there were withall a conceit that the good thereof would some way or other redound to the contentment of the Authors themselves after this life : for it was a speech savouring of infinite Atheisme .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . When I am dead , and in mine V●…ne ; What care I though the World burns ?

Now although against this present Reason Tull. Tus●… . qu. lib 1. drawne from the consent of men ( which yet Heathens Sen●… 〈◊〉 117. themselves have used ) It may be alledged that there hath beene a consent likewise of some , That the Soule is nothing else but the Eucrasie or good Temperature of the Body , and that it is therefore subject to those Maladies , Distempers , Age , Sicknesse , and at last Death , which the Body is ; as amongst the rest Lucretius takes much paines to prove : yet the Truth is , that is Votum magic quàm Iudicium , never any firme opinion grounded on Judgement and Reason , but rather a desire of the heart , and a perswasion of the Will inticing the Understanding so to determine . For the conscience of lewd Epicures and sensuall minds , being sometimes frighted with the flashes and apprehensions of Immortality , which often times pursues them , and obtrudes it selfe upon them against their wills , shining like lightning through the chinks & crevises ( as I may so speak ) of their Soules , which are of set purpose closed against all such light , sets the Reason on work to invent arguments for the contrary side , that s●… their staggering and fearefull impiety may b●… something emboldned , and the Eye of their conscience blinded , and the Mouth mustled from breathing forth those secret clamors and shrikes of feare . The Deniall then of the Immortality of the Soule is rather a Wish than an Opinion , a corruption of the Heart and Will , than any Naturall Assertion of the understanding , which cannot but out of the footsteps and reliques of those first sacred Impressions , acknowledge a spirituall resemblance in the Soule of Man unto some supreame Deity , whom the conscience in ●…acon Essay of Athe●…sme . all its Enormities doth displease : And therefore it is observed that the Mind of an Atheist is continually wavering and unsatisfied , never able so to smother the inbred consciousnes of its immortality , as not to have continuall suggestions of feare and scruple . Wheresoever there is an impious Heart , there is alwayes a shivering judgement .

Another Reason of the Soules immortality may be drawne from the dignity and preheminence of Man above other Creatures : for hee is made Lord over them , and they were ordained to be serviceable to him , and Ministers for his contentments : which dignity cannot possibly stand with the Mortality of the Soule . For should not many other Creatures farre exceed Man in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…ad . ●… . 446. the Durance of their being ? And even in their time of living together , how subject to weakenesses , sicknesse , languishing , cares , feare , jealousies , discontents , and all other miseries of Mind and Body , is the whole Nature of Man , of all which , other creatures feele the least disturbance ? Are not Men here , beyond the rest , the very proper Diogenc●… vocare shl●…b it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lac. l. lib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solon ad ●…oesum . vid. Theodoret . ●…om . 5. de n●…ura Hom. & Clem. Alex. Strom. lib. 3. p. 316. 317. Edit. Hi●…ns . subjects and receptacles of misery ? Is not our heart made the Naturall center of feares and sorrowes ? and our Minds , as it were , Hives to entertaine numberlesse swarmes of stinging and thorny Cares ? Are wee not Vassals and Slaves to many distempered passions ? Have not our very Contents their terror , and our Peace disturbance ? Are not all our Comforts , wherewith wee strive to glut and stuffe our selves here , the glorious Vanities , and golden delusions and cosenages of the world ? And how miserable must their miseries be , whose very happinesse is unhappy ? And for Reason , what comfort could wee finde in it , when it would alwayes be presenting unto us the consideration of an eternall losse of all our contentments , and still affright us with the dark and hideous conceit of Annihilation ? Mortality and Corruption makes Unreasonablenesse a Priviledge ; And in this case the Beasts would be so much the more happy than Man , by how much the lesse they know their owne wretchednesse . An Atheist would be in this life farre happier than he is , if he could bring himselfe to have as little Reason as he hath Religion .

Another Reason may be taken from the Nature of Mans reasonable Faculties . To every Power in Man , as God hath assigned a peculiar operation , so likewise hath hee given it Objects of equall extent thereunto , which are therefore able to accomplish its naturall desires , whereby it fasteneth on them . And for this cause from the Nature of the Objects , wee easily rise to know the Nature both of the Faculties and Essence ; for from the Essence flowes naturally the Faculty , from the Faculty is naturally educed the Operation , which requires naturally Objects proportionall , convenient , satisfactory , and of equall extent . Where therefore no mortall object beares full convenience , nor is able to satiate and quiet the Faculty , there it and the Essence , from which it flowes , are both immortall . Now we see sensitive Powers finde in this life full satisfaction , as the Sight from all the Variety of Colours , the Eare of sounds , and the like : only the Reasonable Parts , the Understanding , and the Will can never be replenished in this estate of Mortality . Have they as great and wide contentments , Fecisti no●… ad ●…e , & n●…equietum est cor nostrum 〈◊〉 requiescat in ●…e Aug. Conses . l. 1. c. 1. vid. Ibid. lib. 4. cap. 10. 12. de Trinit. lib. 13. cap 8. Omni●… mihi Copia quae Deu●… me●… no●… est , E●…esta est ▪ Consess . lib. 13. c. 8. Vid. ●…iam de Civ . Dei . lib. 8. cap. 8. lib. 11. c. 13. l 12. c 1. as the whole frame of Nature can here afford them ; still their pursuites are restlesse , still they find an absence and want of something , which they cannot finde . Orbis Alexandro angustus ; In this case every man is like Alexander . This world wherein wee now converse , is too straight and empty to fill the vastnesse , and limit the desires of the Soule of Man . Only the sight and possession of God , the most infinite good , can satisfie our Understandings and our Wills . For both these Faculties ( as all others in suo Ge●…re ) ayme at summum . The Understanding is carried ad summam Causam to the first of Truths ; the Will ad summum Bonum to the last of Ends ; and therefore he only which is the First and the Last , can satisfie these two searching and unquiet faculties . Hi motus Animorum a●…que haec certa●…ina .

These are the Motions , this the strife Of Soules , aspiring unto life .

All the Knowledge we heap up here , serves only as a Mirrour wherein to view our ignorance , and wee have only light enough to discover that wee are in the dark . And indeed , were there no Estate wherein Knowledge should receive a Perfection , and be throughly proportioned to the Heart of man , The labour of getting the Knowledge wee have , and the vexation for the want of what wee have not , and the griefe of parting so soone with it , would render the vexation of it farre greater than the content .

Hoc est quòd palles ? cur quis non prandeat hoc est ? Is this the fruit , for which we fast ? And by pale studies sooner waste ?

Do we toyle and sweat , and even melt our selves away for that which wee sooner forsake than finde ? Doe wee deny our selves the contentments and satisfactions most agreeable to our corporeall condition , being without hope of accomplishing our wishes in another estate ? It is naturall for gaining of Knowledge to hasten unto that whereby we loose both it and our selves ? and to labour for such a purchase , which like lightning is at once begun and ended , yea indeed sooner lost than gotten ? Certainly were man not conscious of his owne immortality , there could be no stronger inducement to sottishnesse , luxury , riot , sensuality , and all other unbridled practises . It is registred for the impiety of Atheists ; Let us eat and drink , for to morrow wee shall dye .

Another Reason may be framed after the same manner , as was that to prove the Spirituality of the Soule from the manner of its operation . And it is grounded on those two ordinary Axiomes in Philosophy , That every thing is received according to the quality of the Receiver , and that every thing hath the same manner of ●…ssence , as it hath of operation . Now the Soule of Man can easily receive impressions and conceits of immortality , and discourse thereupon : therefore also it is in its owne Essence and nature immortall . Wee see even betweene things meerely corporeall , as the Object and the sensitive Organ , how small a disproportion works incapacity . Much more must it be found in so great a difference as would be betweene immortality of Objects and corruption of the Soule that worketh on them . We cannot picture an Angel or Spirit , nor make any im●…ateriall stamp in a piece of wax , since a corporeall substance is capable of none but corporeall impressions . And therefore wee see that even amongst Bodies , the more pure and subtile they are , the more are they exempted from the perception of the quickest and most spirituall sense , the sight . Now the mind of man in Understanding , is but as wax to the seale , or as a Table and Picture to an Object which it represents : which is the ground of that Paradox in Aristotle , that in understanding the Soule is ( as it were ) made the Object that is understood . Because , as the Wax , after it is stamped , is in some sort the very Seale it selfe that stamp'd it , namely Representative , by way of Image and resemblance ; so the Soule , in receiving the species of any Object , is made the picture and image of the thing it selfe . Now the understanding , being able to apprehend immortality ( yea indeed apprehending every corporeall substance , as if it were immortall , I meane by purging it from all grosse materiall and corruptible qualities ) must therefore needs of it selfe be of an immortall Nature . And from the latter of those two Principles , which I spake of , namely , that the quality of the Being may be gathered from the Nature of the Operation , Aristotle inferres the separability and independance of the understanding on the Body , in the third de Animâ afore-named : For the Soule being able to work without the concurrence of any bodily Organ to the very act it selfe ( as was before shewed ) must needs also be able to subsist by its owne nature , without the concurrence of any matter to sustaine it . And therefore hee saith in the same place , that the understanding is separable , uncompounded , impassible ; all arguments of immortality . Other reasons are produced for the proofe hereof , taken from the causes of corruption , which is wrought either by Contraries working and eating out Nature ; or by Defect of the Preserving cause , as light is decayed by absence of the Sunne ; or thirdly by corruption of the subject whereon it depends . None whereof can be verified in the Soule . For first , how can any thing be contrary to the Soule , which receiveth perfection from all things ? for Intellectus omnia intelligit , saith Aristotle , yea wherein all Contraries are reconciled and put off their Opposition ? For ( as a great man excellently speaketh ) Mornay of Christian Religion . Chap. 14. those things , which destroy one another in the World , maintaine and perfect one another in the Minde ; one being a meanes for the clearer apprehension of the other . Secondly , God , who is the only Efficient of the Soule ( being else in it selfe simple and indivisible , and therefore not capable of death , but only of Annihilation ) doth never faile , and hath himselfe promised never to bring it unto nothing . And lastly , the Soule depends not , as doe other Formes , either in Operation or Being , on the Body , being not only Actus informans , but subsistens too , by its owne absolute vertue .

CHAP. XXXV . Of the Honour of Humane Bodies by Creation , by Resurrection ; of the Endowments of Glorified Bodies .

ANd now , that this particular of immortality may farther redound both Vid. Cal. Rhodig . lib. 2. cap. 9. 10. 11. Aug. de Gen. ad lit . l. 6. c. 12 &c. Platonic . ●… sententi●… Ca●…cer , Apostolic . i Templum . Tertul. de An●…m . Tertull. de Carne Christi . Vid. Aug. lib. 7. de Trinit. cap. 6. to the Honour and comfort of Man , I must fall upon a short digression touching mans Body : wherein I intend not to meddle with the Question , How mans Body may be said to be made after the Image of God ( which sure is not any otherwise , than as it is a sanctified and shall be a Blessed Vessell , but not as some have conceited , as if it were in Creation Imago Christi futuri , nec Dei opus tantum , sed & Pignus : As if Christ had beene the patterne of our Honour , and not wee of his Infirmity , since the Scripture saith , Hee was made like unto us in all things , and that he Assumed our Nature , but never that we were , but that we shall be like unto him ) not , I say , to meddle with this , I will only briefly consider the Dignity thereof in the particular of immortality , both in the first structure , and in the last Resurrection of it . The Creation of our Bodies , and the Redemption of our Bodies , as the Apostle calls it . What Immunity was at first given , and what Honour shall at last be restored to it . In which latter sense it shall certainly be Secundum Imaginem , after his Image , who was Primitiae the First fruits of them that rise . That as in his Humility his Glory was hid in our Mortality , so in our Exaltation our Mortality shall be swallowed up of his Glory . And for the first estate of Mans Body , we conclude in a word : that it was partly Mortall , and partly Immortall : Mortall in regard of possibility of Dying , because it was affected with the mutuall Action and Passion of corruptible elements : for which reason it stood in need of reparation and recovery of it selfe by food , as being still Corpus Animale , and not Spirituale , as St. Paul distinguisheth , a Naturall , but not a Spirituall Body . But it was Immortall , that is , Exempted from the Law of Death and Dissolution of the Elements , in vertue of Gods Covenant with man , upon condition Aug. de Gen ad lit . lib. 6. cap. 25. de Civ . dei . l. 13. c. 19 Vide quae fuse & erudite disscrit Georg. Zeem●…n ▪ Tract . de I 〈◊〉 . Dei . cap. ●… sect. 1. 2. 3. 4. 5 ●… . of his Obedience . It was Mortall Conditione Corporis , by the Condition of a Body ; but immortall Beneficio Conditoris , by the Benefit of its Creation ; else God had planted in the Soule such naturall desires of a Body wherein to work as could not be naturally attained ; For the Soule did naturally desire to remaine still in the body . In the naturall Body of Adam there was no sin , and therefore no death , which is the wages of sinne .

I come now to the Redemption of our Bodies already performed in Pignore & in Primi●…its , In our Head , & in some few of his Members , Enoch , Ellas , and ( as is probable ) in those dead Bodies which arose to testifie the Divine power of our crucified Saviour ; and shall be totally accomplished at that day of Redemption , as the same Apostle Eph. 4 30. calls the Last day : that day of a full and finall Redemption , when Death , the last enemy , shall Luk. 21. 28. be overcome . And well may it be called a day of Redemption , not only in regard of the Creature , which yet groaneth under the Malediction and Tyrannie of sinfull Man : nor yet only in respect of Mans Soule , which , though it be before admitted unto the purchased Possession of the Glorifying Vision , and lives no more by Faith alone , but by sight , shall yet then receive a more abundant fulnesse thereof , as being the day of the Manifestation and plenary discovery both of the Punishing Glory of God in the Wicked , and of his Merciful and Admirable Glory in the Saints : but also and ( as I think ) most especially in respect of the Body . For there is , by vertue of that Omnipotent Sacrifice , a double kinde of Redemption wrought for us : The one Vindicative , giving us Immunity from all spirituall dangers , delivering Luk. 1. 68. us from the Tyrannie of our Enemies , from Heb. 9. 1●… . the Severity , Justice , and Curse of the Law ; Luk. 21. 28. Rom. 8. 23. which is commonly in the New Testament called Eph. 1. 7. simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Deliverance from evill ; The other Purchasing , or Munificent , by not only freeing us from our own wretchednesse , but farther conferring upon us a Positive and a Glorious Honour , which St. Iohn calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Power , Priviledge , Prerogative , and Ioh. 1. 12. Title unto all the Glorious Promises of Immortality : which like wise St. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eph. 1. 14. the Redemption of a purchased Possession , and a Redemption unto the Adoption of Sonnes . Now then the Last day is not Totally and Perfectly a day of Redemption unto our Soules in either of these senses , since they are in this life delivered from the Malediction of the Law , from the Wrath of the Judge , from the Tyrannie of the Enemie , from the Raigne of Sinne , and by Death freed not only from the Dominion , but from the Possession , or Assault of the Enemie ; not only from the Kingdome , but from the Body of Sinne ; and is withall in good part possessed of that Blisse , which it shall more fully enjoy at last . But our Bodies , though before that Great day they partake much of the benefits of Redemption , as being here sanctified vessells , freed from the Authority and Power of the Devill , World , Flesh , and from the Curse of Death too , wherein they part not only with life , but with sinne ; yet after all this doe they want some part of either Redemption : as namely to be raised and delivered from that dishonour and corruption , which the last Enemie hath brought upon them : and to be Admitted into those Mansions , and invested with that Glory , whereby they shall be Totally possessed of their Redemption . In a word , the Soule is in its separation fully delivered from all Enemies , which is the first ; and in a great measure enjoyeth the Vision of God , which is the second part or degree of mans Redemption . But the Body is not till its Resurrection , either quite freed from its Enemie , or at all possessed of its Glory . I meane in its selfe , though it be in its Head , who is Primitiae & P●…gnus Resurrectionis , the first fruits and earnest of our Conquest over Death .

Touching the Dignity of our Bodies , though there be more comfort to be had in the Expectation , than Curiosity in the enquirie after it ; yet what is usually granted , I shall briefly set down . And first , it shall be Raised a whole entire and perfect Body , with all the parts best fitted to be Receptacles of Glory ; freed from all either the Usherers in , or Attendants and followers on the Grave , Age , Infirmity , Sicknesse , Corruption , Ignominie , and Dishonour : And shall rise a true , whole , strong , and honourable Body . For though every part of the Body shall not have those peculiar uses , which here they have , since they neither eat , nor drink , marry , nor are given in marriage , but are as the Angels of God : yet shall not any part be lost : Licet enim officiis liberentur , judiciis re●…inentur : T●…ull . Though they are freed from their Temporall service , for which they were here ordained , yet must they be reserved for receiving their judgment , whether it be unto Glory , or unto Dishonour .

The second Dignity is that Change and Alteration Vid. Aug. de C●…v . Dei . lib. 13. cap. 20. & 23. & Epist. 146. of our Body from a Naturall to a Spirituall Body , whereby is not meant any Transubstantiation from a Corporeall to a Spirituall substance : For our Bodies shall , after the Resurrection , be conformable unto Christs body , which , though glorious , was not yet a Spirit , but had flesh and bone , as we have . Nor is it to be understood of a thinne , Aereall , Invisible Body ( as some have collected ) since Christ saith of his Body , after he was risen , Videte , Palpate . Wheresoever it is , it hath both its quantity , and all sensible qualities of a Body Glorified with it . It is a strong Argument , that it is not there , where it is not sensible ; And therefore the Doctrines of Vbiquity , and Transubstantiation , as they give Christ more than he is pleased to owne , an Immensity of Body ; so doe they spoyle him of that , which hee hath beene pleased for our sakes to assume ; Extension , Compacture , Massinesse , Visibility , and other the like sensible Properties , which cannot stand with that pretended miracle whereby they make Christs Body ( even now a Creature , and like unto ours in substance , though not in qualities of Corruptibility , Infirmity , Ignominie , Animality ) to be truly invested with the very immediate properties of the Deity . True indeed it is , that the Body of Christ hath an efficacie and operation in all parts of the world , it worketh in Heaven with God the Father by Intercession ; amongst the blessed Angels by Confirmation ; in Earth , and that in all ages , and in all places amongst Men , by Justification , and Comfort ; in Hell amongst the Devils and Damned , by the Tremblings and Feares of a condemning and convicting Faith . But Operation requireth only a presence of Vertue , not of Substance . For doth not the Sunne work wonderfull effects in the bowels of the Earth , it selfe notwithstanding being a fixed Planet in the Heaven ? And why should not the Sunne of Righteousnesse work as much at the like distance , as the Sunne of Nature ? Why should he not be as Powerfull Absent , as he was Hoped ? Or why should the Not presence of his Body make that uneffectuall now , which the Not existing could not before his Incarnation ? Why should we mistrust the Eyes of Stephen , that saw him in Heaven , at such a Distance of place , when Abraham could see him in his own bowels through so great a Distance of Time ?

That Speech then , that the Body shall be a Spirituall Body , is not to be understood in either of those former senses : but it is to be understood first of the more immediate Union and full Inhabitation of the vertue and vigour of Gods Spirit in our Bodies , quickning and for ever sustaining them without any Assistance of Naturall or Animall qualities , for the repairing and augmenting of them in recompence of that , which by labour and infirmity , and the naturall opposition of the Elements , is daily diminished . Secondly , it shall be so called in regard of its Obedience & Totall Subjection to the Spirit of God , without any manner of Reluctance and dislike . Thirdly , in respect of those Spirituall qualities , those Prerogatives of the Flesh , with which it shall be adorned , which are

First , a Shining and Glorious Light , wherewithall it shall be cloathed as with a Garment : for the Iust shall shine as the Sunne in the Firmament . Now , this shal be wrought first by vertue of that Communion , which wee have with Christ our Head , whose Body , even in its Mortality , did shine like the Sunne , and had his cloathes white as light . And secondly , by diffusion and Redundancie from De m●…i 〈◊〉 Anim●… in Corpus , vide C●…l Rhodig . lib. 1●… . cap. 15. 16. our Soule upon our Body , which by the Beatificall Vision , filled with a Spirituall and unconceiveable brightnesse , shall work upon the Body , as on a Subject made throughly Obedient to its Power unto the Production of alike qualities .

The second Spirituall Property shall be Impassibility , not in respect of Perfective , but in respect of annoying , disquieting , or destructive Passion . There shall not be any Warre in the members , any fighting and mutuall languishing of the Elements ; but they shall all be sustained in their full strength by vertue of Christs Communion , of the Inhabitation of the Spirit , of the Dominion of the Glorified Soule . There shall be no need of rest , or sleepe , or meat , all which are here requisite for the supply of our Infirmities and daily defects , and are only the Comforts of Pilgrimage , not the Blessednesse of Possession . For although Christ after his Resurrection did eat before his Disciples , yet this was none otherwise done , than that other , the Retaining of his wounds , which was only for our sakes ; that our Faith touching the Truth of his Body , might not be without these visible and inferiour Witnesses , by which he was pleased to make his very Glorified flesh a proportioned Object to our fraile sense and faith , that so wee might thence learne confidently to rely for our selves as well on the Benefit of his Exaltation , as of his Humility . Or it was done ( as St. Augustine speaks ) Non ex Necessitate , De C●…i . Dei . lib. 14. sed ex Potestate : as the Sunne is said to draw and suck up standing waters : Non Pabuli Egestate , sed Virtutis Magni●…adine , Not to Nourish , but to Manifest its vertue .

Thirdly , the Body shall be a strong and beautifull Body , throughly able to minister unto the Soule any service , wherein it shall imploy it , and shall be no longer , as it is now , the clogge and luggage thereof . It shall likewise be free from all blemish and deformity ( which ever ariseth out of the distemper & discord of the Elements ) ( as it is by good probability conjectured ) reduced Ita 〈◊〉 p●…rum de Corpor●… ut nihil deforme mantal in Corpore . Vid. Aug. Enchirid. c 91. & de Civ ▪ Dei . lib. 2●… . cap. 19 ▪ 20. Tertul de Resu●…vitia de●…entur , Natura ●…rvabitur . Aug. de Civ . Dei . l. 22. cap. 17. unto a full , comely and convenient stature , even in those , who were in their Death contemptible , Infants , lame , dismembred , or any other way dishonoured with the miseries of corruption ; Naturae , non injuriae reddimur , we shall be restored to our Nature , but not to our shame ; the Dust shall still retaine and bury our dishonour , and it shall be one part of our Glory to be made fit for it .

The last quality of our Bodies , which I shall observe , is a perfect subtilty and agility , best befitting their service for the Soule in all speedy motion ; which surely shall be there so much the more requisite , than here on earth , by how much Heaven is a more ample and spacious Country . And thus while the Body is made an attendant on the Soules glory , it is likewise a partaker of it . Unto these , adde the sweet Harmony of the Affections , the exact and exquisite Operation of the senses , the Bodily communion and fellowship of the Saints , and , above all , the Eternall Corporeall vision of that most sacred Body , whence all ours derive their degrees of Honour , whose presence were truly and without any Hyperbole able to make Hell it selfe a Place of Glory : how much more that Country , and those Mansions , where the Soule likewise shall be swallowed up with the immediate vision and fruition of Divine Glory . Our Soules are not here noble enough to conceive what our Bodies shall be there .

CHAP. XXXVI . Of that part of Gods Image in the Soule , which answereth to his Power , Wisedome , Knowledge , Holines . Of Mans Dominion over other Creatures . Of his Love to Knowledge . What remainders we retaine of Originall Iustice .

THe other Properties or Attributes of God , of which Mans Soule beareth an Image & dark resemblance , are those , which according to our Apprehension seeme not so Intrinsecall and Essentiall as the former . And they are such as may be either generally collected from the Manifestation of his Works , or more particularly from his Word . These , which referre unto his Works , are his Power in Making and Ruling them ; his Wisedom in Ordering and Preserving them ; his Knowledge in the Contemplation of them : and of these it pleaseth him at the first to bestow some few degrees upon mans Soule .

Concerning the Attribute of Power , most certaine it is that those great parts of Gods workmanship , Creation , and Redemption , are incommunicably belonging unto him as his owne Prerogative Royall . Insomuch that it were desperate blasphemy to assume unto our selves the least resemblance of them . Yet in many other proceedings of Gods works , there is some Analogie and Resemblance in the Works of Men. For first , what are all the motions and courses of Nature , but the Ordinary works of God ? All formes and intrinsecall Motive Principles are indeed but his Instruments ; for by him we live , and move , and have our being . And of all other works , mans only imitate Nature : as Aristotle observes of the Works of Art , which peculiarly belong unto Man ( all other Creatures being carried by that naturall instinct , which is Intrinsecally belonging to their condition , without any manner of Art or variety . ) The Resemblances of Nature in the Works of Art are chiefly seene in these two Proportions : First , as Nature doth nothing in Vaine , but in all her Works aymes at some End , the Perfection , or the Ornament , or the Conservation of the Universe ( for those are the three ends of Nature subordinate to the Maine , which is , the Glory of the Maker ) so likewise are the works of Art all directed by the Understanding to some one of those ends ; either to the perfection of Men , such are all those , which informe the Vnderstanding , and governe the life : or to his Conservation , as those directed to the furthering of his welfare , and repairing the decayes , or sheltering the weaknesses of Nature : or lastly to his Ornament , such as are those Elegancies of Art , and Curiosities of Invention , which , though not necessary to his Being , yet are speciall instruments of his delight , either Sensitive or Intellectuall .

The second Resemblance , is betweene the Manner and Progresse of their Workes : for as the Method of nature is to proceed , ab imperfectioribus ad Perfectiora , and per determinata Media ad 〈◊〉 Finem ; So Art likewise as is plaine in those which are Manuall ) by certain fixed rules , which alter not , proceeds to the producing of a more perfect effect , from more tough and unformed beginnings , by the help of Instruments , appropriated to particular services . But this , because ●…t limits Mans dignity , as well as commends it , I for beare to speake of . Though even herein also we doe seeme to imitate God , who in his great worke of Creation did proceed both by successi●… of Time , and degrees of Perfection ; only it is Necessity in us which was in him his Will .

To come therefore nearer , it is observable , that in the first Act of Gods power , in the Making and Framing of the World , there was No thing here below created properly , immediatly , and totally , but the Chaos and Masse , or the Earth without forme , and voide , out of the Obedience whereof , his Power did farther educe and extract those Wonderfull , Va●…ious , and Beauti ▪ full Formes , which doe evidently set forth unto the Soule of Man , the Glory and Majestie of him that made them . By a small Resemblance of this manner of Working , Man also in those Workes of Art , peculiar to him from other Creatures , doth ex Potentia Obedientiall ( as the Schooles call it ) out of the Obedience and Subjection ●… V. d. T●…rtul . de 〈◊〉 . c. 26. Ambros. 〈◊〉 l. 6. c. 6. 〈◊〉 . O a●… . 1. 〈◊〉 . muchminem ▪ &c. Aug. 〈◊〉 Gen. ad li●… . lib. 3. c 20. 〈◊〉 . de O th●…d . 〈◊〉 . ●… . 2. cap 30. 〈◊〉 his 〈◊〉 men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alta ▪ De 〈◊〉 adhuc , & quod Dimina 〈◊〉 〈◊〉 〈◊〉 posse●… 〈◊〉 〈◊〉 es●… Ovid Me●… . ●… . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ vit eum 〈◊〉 〈◊〉 debuis s●…b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . qu●… esse 〈◊〉 . Aug. 〈◊〉 . 〈◊〉 8. in ●… 〈◊〉 . of any proposed Masse produce , Non per Naturam , sed per Imperium , not out of the Nature of the Subject , but by the command of Reason sundry formes of Art full of Decency and Beauty .

And for Government , I meane Subordinate , and by Derivation or Indulgence , it is manifest that all Creatures inhabiting the World with him were subdued unto Man ; and , next unto the Glory of the great Maker , were ordained for his service and benefit * . And therefore , when ever wee finde any of them hurtfull and Rebellious , wee cannot but remember that the occasion thereof was our owne disloyalty ; they doe but Revenge their great Masters wrong , and , out of a Faithfull care and jealousie to Preserve his Honour , Renounce their Fidelity and Obedience to a Traitom * . And indeed how can we looke to have our Dominion intire over Beasts and inferiour Creatures , when by continuall Enormities we make our selves as one of them ? Continued by the Generall Providence of God , whereby hee is pleased to preserve things in that course of Subordination wherein first hee made them , and like a gracious Prince , to continue unto Man the use of his Creatures , even then when hee is a prisoner unto his Justice . Renewed , by the Promise and Grant made againe unto Noah . And there is a Double Promise under which wee may enjoy the Creatures , the one a Morall Promise made unto Industry , as , The Diligent hand maketh Rich ; and , hee that Ploweth his Land , shall have Plenty of Corne : the other an Evangelicall Promise made unto Piety , and Faith in Christ , whereby is given unto Christian men both a freer use of the Creatures than the Iews had , and a purer use than the wicked have . For , unto the Cleane all things are Cleane .

And this Grant of God doth sometimes shew it selfe extraordinarily , as in the Obedience of the Crowes to Eliah , the Viper to Paul , the Lyons to Daniel , the Whale to Ionah , the Fire to the three Children , and the trembling and feare of wilde Beasts towards Eus●…b . lib. 8. c. 7. Ignis Polycarpum n●…u 〈◊〉 . Eus●…b . l. ●… . c. 14. many of the Martyrs : Alwayes Ordinarily , in ordering and dispensing the course of Nature so , as that Humane Society may be preserved , both by power in subduing the Creatures which hee must use , and by wisedome in escaping the Creatures which hee doth feare .

Now for the second Attribute , * * Gen 1. v. ●…lt . Eccles. 7. 30. Wisedome , there is also a remainder of the Image thereof Col. 3. 10. in Man : for albeit , the fall and corruption Gen 2. 19. 23. * * Ioh. 1. 5. of Nature hath darkned his eyes , so that hee is enclined to worke Confusedly , or to Eph. 4. 17. 18. Rom. 3 13 ▪ walk as in a Maze , without Method or Order Col. 1. 21. ( as in a Storme the Guide of a Vessell Prov. 22. 15. is oftentimes to seek of his Art , and forced to yeeld to the windes and waves ) yet certaine it is that in the minde of Man there still remaines a Pilot , or Light of Nature ; many Principles of Practicall prudence , whereby ( though for their faintings a man do's often miscarry and walke awry ) the course of our Actions may be directed with successe and issue unto Civill and Honest ends . And this is evident , not only by the continuall practise of Grave and Wise men , in all States , Times , and Nations ; but also by those sundry learned and judicious Precepts , which Historians , Politicians , and Philosophers have by their naturall Reason and Observation framed for the compassing of a Mans just ends , and also for Prevention and disappointment of such inconveniences as may hinder them .

Lastly , for the Attribute of Knowledge , It was doubtlesse after a most eminent manner at first infused into the Heart of Man , when hee was able by Intuition of the Creatures to give unto them all Names , according to their severall Properties and Natures ; and in them to shew himselfe , as well a Philosopher , as a Lord. He●… filled them , sayth Siracides , with the Knowledge of Vnderstanding . And herein , if wee will beleeve Aristotle , the Soule is most neerely like unto God , whose infinite Delight is the Eternall Knowledge and Contemplation of himselfe , and his Works . Hereby , saith hee , the Soule of man is made most Beloved of God , Ethic. l. 10 and his minde , which is Allied unto God , is it selfe Divine , and , of all other parts of Man , most Divine . And this made the Serpent use that Insinuation only , as most likely to prevaile , for compassing that Cursed and miserable project of Mans ruine . By meanes of which Fall , though Man blinded his understanding , and ●…obd himselfe of this , as of all other blessed habits , I meane of those excellent Degrees thereof , which he then enjoyed : yet still the Desire remaines Vast and impatient , and the pursuit so violent , that it proves often praejudiciall to the estate both of the Body and Minde . So that it is as true now , as eyer , that Man is by Nature a Curious and inquiring Creature , of an Active and restlesse Spirit , which is never quiet , except in Motion , winding it selfe into all the Pathes of Nature ; and continually traversing the World of Knowledge . There are two maine Desires naturally stamped in each Creature ; a Desire of Perfecting , and a Desire of Perpetuating himselfe . Of these Aristotle attributeth in the highest degree , the latter unto each living Creature , when he saith , that of all the works of living Creatures , the most naturall is to Generate the like : and his Lib. 2. de Anim. c. 4. Reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Because hereby that Immortality ( the Principall end ( as hee there supposeth ) of all naturall Agents ) which in their owne Individuals they cannot obtaine , they procure by deriving their Nature unto a continued off-spring and succession . But ( though in regard of life it hold true of all ) Man notwithstanding is to be exempted from the universality of this Assertion . And of himselfe that other desire of Perfection , which is principally the desire of Knowledge ( for that is one of the principall advancements of the Soule ) should not only in a Positive sense , as Aristotle hath determined in the Entrance to his Metaphysicks , but in a Superlative degree be verified , that He is by nature desirous of Knowledge . This being the Principall thing ( to use Aristotle his owne reason ) whereby Man doth ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Partake of Divinity , as I observed before out of Aristotle himselfe . And the reason of the difference betweene Man and other Creatures in this particular is : First , Because Man hath not such necessary use of that former desire , as others have , in regard of his owne Immortality , which takes away the Necessity of Propagation to sustaine his Nature . And secondly , because Knowledge , the Perfection of the Soule , is to Man ( as I may so speake ) a kinde of generation , being of sufficiencie to exempt the Person , endued therewith , from all injurie of Time , and making him to survive and out-live his owne Mortality . So that when the Body hath surrendred unto each Region of the World those Elements and Principles , whereof it was compos'd , and hath not so much as Dust and Cinders left to testifie that Being , which once it had , then doth the Name lie wrapped in the Monuments of Knowledge , beyond the reach of Fate and Corruption .

The Attributes of God , which are manifested more especially in his Word , though sundry , yet ( as farre forth as they had ever any Image in Man ) may be comprized in this more Generall one of Holinesse . Whereby I understand that Absolute and Infinite Goodnesse of his Nature , which is in him most Perfect , Pure , and Eternall . Of which , though Man according to that measure , as it was unto him communicated , was in his great Fall utterly rob'd and spoyl'd , as not being able in any thing to resemble it , or to retaine any the least Prints of those Pure and Divine Impressions of Originall Righteousnesse ▪ yet still there remaines , even in depraved and Polluted Nature fome shadowes thereof : There is stil the Opus Operatum in many Actions of Mortality , though the Obliquity of the Heart , and Ignorance of the true end , whether it should be directed , take away the Goodnesse and the Sanctity thereof . The top and highest pitch of Nature toucheth the hemme and lowest of Grace . We have in us the Testimonies , though not the Goodnesse of our first estate ; the Ruines of a Temple to be lamented , though not the holy Places thereof to be Inhabited . It is true indeed those great endowments of the most severe and illightned Heathen , were indeed but glorious miseries and withered Vertues , in that they proceeded from a depraved Nature , and aymed at sinister and false ends : yet withall both the corruption of them proves their praecedent losse ( which also the Heathen themselves espied in their distinction of Ages into Golden and Iron times : ) And likewise the pursuit and practice of them ( though weak , imperfect , corrupt ) imply manifestly that there was much more an Originall Aspiring of Nature in her perfection to be like her Maker in an absolute and universall Purity . Now in this Rectitude and Perfect Regularity of the Soule in this divine Habit of Originall Justice did man most eminently beare the Image and Signature of God on him . And therefore notwithstanding we continue still Immortall , Spirituall , Reasonable ▪ yet we are said to have defaced that Image in us by our hereditary Pollution . And hee alwayes recovereth most thereof , who in the greatest measure repaireth the ruines , and vindicateth the Lapses of his decayed estate , unto that prime Originall Purity , wherein he was Created .

These are the Dignities of the Soule considered wholy in it selfe . In all which it farre surmounts the greatest perfections , which the Body or any Faculty thereof are endowed withall ▪ And yet such is the preposterous and unnaturall basenesse of many men , that they are content to make their Soules vassals to their owne Servant . How do they force their Understandings , which in their owne worthiest objects , those deepe and Divine Contemplations , are as drowzie as Endymion , to spend and waste themselves in proud , luxurious , vanishing Inventions ? How doe they enthrall that Supreame and Architectonicall Power in Mans little World , his Will , to the Tyrannie of slavish appetite , and sensuall desires ? as if they served here but as Cookes to dresse their owne Bodies for the Wormes ? Strange is it that Man , conscious to himselfe of Immortality and of an Heroicall and Heavenly complexion , that hath received such immediate Impressions of God , and is the very Modell of all Natures Perfections , should so much degrade himselfe , as to doat only on that part , which is the vassall and slave of Death . If there were no other mischife which sinne did the Soule but to debase it , even that were argument sufficient for noble spirits to have it in detestation . For man being in honour , and which understandeth not , is like the beasts that perish .

CHAP. XXXVII . Of the Faculty of Vnderstanding . Its operations outward upon the Object , Inward upon the Will . Of Knowledge , What it is . The naturall Desire and Love of it . Apprehension , Iudgement , Retention requisite unto right Knowledge . Severall kindes of Knowledge . The Originall Knowledge given unto Man in his Creation . The Benefits of Knowledge . Of Ignorance Naturall , Voluntary , Penall . Of Curiosity . Of Opinion ; the Causes of it , Disproportion betweene the Object and the Faculty , and an Acute Versatilousnesse of Conceits . The benefit of Modest Hesitancie .

NOw it followes to speak of the parts or principall powers of the Soule , which are the Vnderstanding , and the Will . Concerning the Understanding , the Dignity thereof , though it may partly be perceived in the Latitude and excellent Variety of its Objects , being the whole world of things ( for Ens & Intelligibile are reciprocall , Arist. de Anim. lib. 3. & omnia intelligit , saith Aristotle of the understanding ) yet principally it proceeds from the Operations of it both Ad extra in respect of the Objects , and ad intra in respect of the Will. The one is a Contemplative , the other a more Practique office , whereby the speculations of the former are accommodated unto any either Morall or Civill Actions . Those which respect the Objects , are either Passive , or Active Operations . Passive I call those first Perceptions and apprehensions of the Soule , whereby it receiveth the simple species of some Object from immediate Impression thereof by the Ministry of the Soule ; as when I understand one Object to be a Man , another a Tree , by Administration and Assistance of the Eye , which presents the Species of either .

Another sort of Passive Operations ( that is of such as are grounded on Impressions received from Objects ) are mixed Operations of Compounding , Dividing , Collecting , Concluding , which wee call Discourse . Of all which to speake according to their Logicall Nature , would be impertinent . Their Excellencie chiefly stands in the End whereunto they move and serve , which is Knowledge ; of the which , I shall therefore here speak a few things .

Knowledge is the Assimilation of the Understanding Aquin. part . 1. q. 14. a. 2. unto the things which it understandeth , by those Intelligible Species which doe Irr●…diate it , and put the power of it into Act. For as the beames of the Sunne shining on a glasse , doe there work the Image of the Sunne : so the species and resemblances of things being convayed on the Understanding , doe there work their owne Image . In which respect the Aristot. de Anim . lib. 3. cap. 4. & 5. Philosopher saith , That the Intellect becommeth All things by being capable of proper impressions from them : As in a Painters Table , wee call that a face , a hand , a foot , a tree , which is the lively Image and Representation of such things unto the eye .

There is not any Desire more noble , nor more Naturall unto a Man ( who hath not like Saul hid himselfe amongst the stuffe , and lost himselfe in the Low and perishing provisions for Lust ) than is this Desire of Knowledge . Nature dictating to every Creature to be more intent upon its Specificall than upon its Genericall perfection . And hence it is that though Man be perfectest of all Creatures , yet many doe excell him in sensitive Perfection . Vid. 〈◊〉 . lib. 7. i●… 〈◊〉 . Et Lact●…nt . de Opis●… . Dei . c. 2. 3. Et C●…l . Rhod●…g . lib. ●… . cap. ●… . Some in exquisitenesse of Sight ; others of Hearing ; others of Tast , Touch , and Smell ; others of Swiftnesse and of Strength ; Nature thereby teaching us to imitate her in perfecting , and supplying of our Desires , not to terminate them there , where when wee have made the best Provision wee can , many Beasts will surpasse us : but to direct our Diligence most to the improving of our owne specificall and rationall perfection , to wit , our Understandings . Other Faculties are tyred , and will be apt to nauseate , and surfet on their Objects . But Knowledge as knowledge , doth never either burden or cloy the Minde , no more than a Covetous man is wearied with growing Rich: And therefore the Philosopher telleth us that Knowledge is the * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist ▪ Physit . l. 7. c. 3. Text ●…0 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Str●…m lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. prad . lib. 1 c. ●… . Rest of the Vnderstanding , wherein it taketh delight as a Thing in its naturall Place .

And so great is this Delight , that Men have ventured on much Trouble to procure it . * * Vid. Valer. Max. l. 8 ▪ c ▪ 7. Th●…odoret . Serm. de fide . Clem. Alex Strom. lib. 1. p. 222. 223. As Pythagoras , Plat●… , Democritus , travelled into remote Countries to gather Knowledge , as Salomon sent to Ophir for Gold . And as it makes adventurous to undertake Troubles , so it helps men to beare them . A true lover of Knowledge will hardly be over-borne with any Ordinary distresse , if it doe not violate , and restraine that particular appetite . If hee may enjoy the Delights of Learning , hee will be very moderately affected with his other restraints . Archimedes was not sensible of the losse of Syracuse , being wholly intent upon a Mathematicall Demonstration . And Demetrius Cicero de sinibus lib. 5. Phaler●…us deceived the Calamity of his Banishment by the sweetnesse of his Studies . A Man is never afflicted to the Quick , but when hee is punish'd in his most Delightfull Affections , of all which the most predominant in Rationall men is this of Knowledge .

And therefore as the first Creature God formed was Light ( to shew that all his Works were made in Wisedome , that they might set forth and manifest his Glory ) so the first motion of Adam after his Creation was towards Knowledge . By his Exercise of Knowledge hee shewed Gods Image in him , and by the Ambition after more hee l●…st it : As no Man sinnes easier than in the Thing which hee best loves . And for this cause wee may observe that Christs frequentest Miracles were shewed in opening the Eyes of the blind , and the Eares of the Deafe and Dumb. His Mercies being perfect , extended themselves on those Faculties which are the chiefe Instruments of Knowledge in Men which they most love .

And this love of Knowledge is seene evidently 〈◊〉 homines mente lamentari qu●…m la●…ari in Amentiâ . Aug. Civ . Dei . l 11. c. 27. in this , that men had rather have sober Calamities , than mad pleasures , and more freely choose cleare Intellectuals with miserie , than disturb'd with mirth . Many Men better content themselves with but a crazie body , for the fruition of their studies , than to purchase a better Health at so great a Price as the losse of Learning .

But the Principall Excellencie of Knowledge is this , That it guideth the Soule to God ; and so doth all kinde of Right Knowledge in divers respects . For first , there is scarce any Science properly so called , which hath not its Ar●…ana to pose and amaze the Understanding , as well as its more easie Conclusions to satisfie it . Such as are in Philosophie , those Occult Sympathies and Antipathies , of which naturall Reason can render no Account at all : which overcomming the utmost Vigour of humane Disquisition , must needs enforce us to beleeve that there is an Admirable Wisedome that disposeth , and an infinite Knowledge that comprehendeth those secrets which we are not able to fathome .

Againe , since the Knowledge of Things is either of their Beings , or of their Properties and Operations : And Nature abhorreth the Motion of proceeding a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arist ▪ de Generat . Animal . lib. 1. cap ▪ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Physic. lib. 7. cap. 1. Text. 3. In Infinitum : in either of these , necessary it is , that the Minde of man b b ●…id . Iussin . Martyr . qu. ad Grac. qu. 3. Tertull . Apol. cap. 17. 18. De Res●…arect . carnis cap. 12. Contra Marcion ▪ lib. 1. tracing the footsteps of naturall things , must by the Act of Logicall Resolution at last arise to him who is the fountaine of all Being , the First of all Causes , the Supreame over all Movers , in whom all the rest have their Beings and Motions founded . And this the Lord in the Prophet hath delivered unto us c c p. 17. 18. R●…sil ▪ Hexam . Homi●… . 1. Aug. Confess . lib. 10. cap. 6. 〈◊〉 . lib. 2. cap. 9. Theophil . Ad Antel . lib. 1. c Hos. 2. 21. 2●… . . I will heare the Heavens , and the Heavens shall ●…eare the Earth , and the Earth the Corne and Wine , and they Iezreel . Iezreel cannot subsist without Corne and Wine , shee cries to them to help it . These cannot help without the Earth to produce them , they cry to that to be fruitfull . The Earth can bring forth nothing of it selfe without Influence , benignity , and comfortable showers from the Heavens , it cries to them for ayde . d d Ier. 14. 22. Iob ▪ 38. ●… . - 37. The Heavens cannot give Raine nor Warmth of themselves , without him who is the Father of Raine , and the Fountaine of Motion . So that here are three notable Things to be observed , The Connexion and Concatenation of All second Causes to one another ; The Cooperation of them together for the good of the Church ; and the Subordination of them all to God , unto whom at length the more accurate Inquiry into them doth manuduct us . And this Subordination standeth in foure things : 1. All things are Subordinate unto God in a a Vid. Plutarch . l●…b . de 〈◊〉 Exod. 3. 14. Isai. 40. 17. Act. 17. 28. Rom. 11. 36. 1 Cor. 8. 6. Col. 1. 16. 17. Heb. 1. ●… . Being . Hee only hath Being per Essentiam , By Absolute , and Originall Essence ; all other things per participationem , by derivation and dependance on him . 2. b b Nehem. 9. 6. Iob 1●… . 10. Psal. 104. 29. Isal. 40. 24. In Conservation . For God doth not make his Creatures as a Carpenter doth his House , which can after stand by it selfe alone : but having our very Being from him , that Being cannot Be or Continue without His supportance , as light in the house dependeth both in Being and in Continuance upon the Sunne . 3. In regard c c ●…at . 10. 29. Prov. 16. 4. Gen. 4●… . 28. Act 4. 27. 28. of Gubernation and providence ; for All things are by his Wisedome guided unto the Ends of his Glory . And even those Creatures which flie out of the Order of his Precepts , doe fall into the Order of his Providence . Lastly , in Regard of d d Act 17. 28. Isai. 26. 12. Iob 10. 8. Psal. 139. 15. 16. 1 Cor. 12. 6. Isai. 10. 5. Operation . For in him wee live and move , hee worketh Our works for us ; Second Causes cannot put forth any Causality till he be pleased to concurre with them .

Againe , since wee finde that all other Creatures have , answerable to the Instincts and Appetitions which Nature hath Grafted in them , proportionable Objects of equall Latitude in goodnesse to the Faculties which are carried unto them ; It must needs be reasonable that that be not wanting to the Excellentest of Creatures , which all the rest doe enjoy . Since then the supreame Appetite of the Reasonable Soule is Knowledge , and amongst all the Creatures there never was yet any found able to fill and satisfie this Desire ; But that still there is both roome for more Knowledge and Inquirie after it : And besides , all the Knowledge of them is accompanied with Vnquietnesse , and labour ( as the Beast first stirres the mudd in the water with his feet before hee drink it with his Mouth ) from hence it infallibly followeth that from these lesser Objects , the Soule be carried at the last to God , The Adequate and * * Vid. Aug. Confess . lib. 1. cap. 1. & lib. 4. cap. 10. 1●… ▪ & lib. 13. cap. ●… De Trin. lib. 8. cap. 3. Dr. F●…ild of the Church . lib. 1. cap. 1. Hooker . Ecclesiasticall Pol. l. 1. sect. 11. Vltimate End and Object of all our Desires , as Noahs Dove was carried back to the Ark , when shee found no place for the sole of her foot to rest on .

Againe , when wee see things which have no knowledge , work so regularly towards an End , as if they knew all the way they were to goe , wee must needs conclude they are guided by a Mighty wisedome , and Knowledge without them , as when an Arrow flyeth directly to the Mark , I am sure it was the Hand of a skilfull Archer that directed it .

Vnto the Perfection of Knowledge , after due and proper Representation of Objects in themselves , or in their Causes , Effects , Principles , unto the Minde ; There are in the Subject three things requisite .

First , Clearenesse of Apprehension , to receive Representatio reru●… . Iudicium de Rebus Represental ●… . Aquin 22●… . qu. 173. Art. 21. the right and distinct Notion of the Things represented , as the clearenesse of a Glasse serveth for the Admission of a more exact Image of the face that looks upon it , whereas if it be soil'd or dimm'd , it rendreth either none , or an imperfect shape .

Secondly , Solidity of Iudgement to try and weigh the particulars , which wee apprehend . That out of them wee may sever for our use the pretious from the vile ; for Knowledge lies in Things as Gold in a Mine , or as Corne in the Straw ; when by diligent inquiry after it , wee have digged it up , and thresh'd it out , wee must then bring it to the fire , and fanne , to give it us purified from drosse and levity . And this in Speculation answereth unto the generall vertue of practicall prudence in Morality , whereby wee weigh the severall Mediums unto the true Ends of life , and accordingly select and prosecute the Best .

Thirdly , Fidelity of Retention ; for hee is not Mus●… itaque dicta Io●…is & M●…cmosynes filia . C●…l . Rhod. l. 11. c. 10. likely to grow Rich , who puts up his Treasure as the Prophet speaks , into a * * Hag. ●… . ●… . bag with holes . For as Nature hath given to the Bodies of men for the furtherance of corporeall strength , and nutriment , a Retentive power to clasp and hold fast that which preserveth it , untill a through concoction be wrought ; so proportionably is the Faculty of Memory given to Reason , as a meanes to consolidate and enrich it . And fluxes , as in the Body , so in the Minde too , are ever Arguments and Authors of Weaknesse . Whence it comes to passe that in matter of Learning many of us are faine to be Day-labourers , and to live from hand to mouth , being not able to lay up any thing . And therefore in the choice of fit persons to breed up unto Learning , wee should take a like course as wise Architects doe in choice of fit timber for Building . They choose first the straitest and that which hath fewest knots , and flawes in it ; which in the mind answereth unto clearenesse , and evennesse of Apprehension . For a cleare minde , like strait and smooth timber , will work easiest . Next , they take the heart and strongest substance , and cut out the sap : because that is best able to beare the weight that shall be laid upon it : And this answers unto Maturity and firmnesse of Judgement . Lastly , they doe not take Sally , or Willow , or Birch , and such other Materialls as are quickly apt to putrifie and weare away , but such Timber as is lasting and Retentive of its Nature , as Oake and Elme , which may make the Superstruction of the nature of the Foundation , strong and lasting : and this answereth to that excellent Faculty of the Minde , a Rationall memory : from which one particular ( I think more than any other ) doe arise those vast differences of felicity and infelicity in the mindes of men addicted to the search of Knowledge . Strange was the unhappinesse of Calvisius Sabinus Se●… . Ep. 27. Vid. etiam Coel. Rhod. l. 11. c. 10. in Seneca , who being at vast charges in matter of learning , was not yet able to retaine fast the Names of Achilles , or , Vlysses : But , as his Parasite Vt Grammatico●… haberet An●…lectas . was wont deridingly to advise him , wanted a Grammaticall Attendant to gather up the fragments which his Memory let fall . And Curio Cicero in B●…uto & in Orator●… . the Orator in Tully , was wont when hee had proposed three things in an Oration , to forget some one or other of them , or to add a fourth ; Pl●… l. 7. cap. 24. yea Messala Corvinus forgat his owne name , as Pliny telleth us . And as wonderfull on the other side hath beene the felicity of some others . a a M ▪ Senec. Controvers. lib. 1 ●…n Prolog . Seneca the father could repeat two thousand words together in their Order . b b Plin. l. 7. c. 24. Qui●…il . lib. 11. cap. 2. Val. Max. lib. 8. cap. 7. sect. 15. Cyrus and Themistocles could call all their Souldiers by their Names , ( by which one Art of Curtesie c c Alex. ab Alex. lib 6. cap. 18. Otho aspired unto the Empire ) d d Ali. Sp●…rtian . in 〈◊〉 . Adrian could read a Book which hee never saw before , and after recite it by memory ; and of the Emperour e e Ammian . Marcell . lib 〈◊〉 . Iulian it is said , that hee had drunk Totum memoriae dolium , the whole vessell of memory . To say nothing of f f Plin. Supr●… . Suidas in Apoll. Voss. Instit. Orat. 16 c 6. sect. 2. Simonides , and Apollonius Tyanlus , who in their old age , the one at 80 , the other at a 100 yeeres g De quibus mentio apud Plin●…um & M. Senecam & Quintil. ut supra . old , were very famous for the exquisitenesse of their memories ; nor of Cyneas , Charmidas , Portius Latro , and divers others , who have beene admired for this happy Quality . Now unto this Felicity doth conduce , a Methodicall and orderly Disposition of minde , to digest and lay up things in their proper places . It was easier for Cyrus to remember men in an Army than in a Throng . And hence hath proceeded the Art of Memory invented as Pliny tells us by Simonides , and perfected by Me●…rodorus Sceptius , consisting in the committing of severall Heads of matter unto distinct places , whereof Quintilian discourseth in his Oratory Institutions .

Of Knowledge there are severall sorts , according to severall considerations , with respect to the Ends of it . Some is Speculative for the improving of the Minde , as Physicall , Metaphysicall , and Mathematicall Knowledge . Others Practicall for fashioning , and guiding of the manners and conditions of Men , as Ethicall , Politicall , Historicall , Military Knowledge . Some mixt of both , as Theologicall Knowledge , consisting in the speculation of Divine Verities , and in the direction of Divine Duties . Some Iustrumentall , being only subservient unto others , as Grammaticall , Rhetoricall , Dialecticall learning . In regard of Order , some Superiour , others Subalternate , as Musick to Arithmetick , Opticks to Geometry . In regard of their Originall , some Ingrafted , as the supreame Principles of Verity , and implanted notions of Morality , which is called the Law of Nature , and written in the Heart of all men , Rom. 2. 14. 15. Other Acquired , and by search and industry laboured out of those Principles , and the others which are taught us . Other Revealed and Divinely manifested to the Faith of Men , whereof the supreame Principles are these two . 1. That God in his Authority is infallible , who neither can be deceived , nor can deceive . 2. That the things delivered in Holy Scriptures , are the Dictates , and Truths , which that infallible Authority hath delivered unto the Church to be beleeved , and therefore that every supernaturall Truth there plainely set downe in termini●… , is an unquestionable Principle ; and every thing by evident consequence and deduction from thence derived , is therefore an undoubted Conclusion in Theologicall and Divine Knowledge . In regard of the manner of Acquiring , some is Experimentall , A Knowledge of Particulars ; and some Habituall , a generall knowledge growing out of the reason of Particulars . And those Acquired either by Invention from a mans Industry , or by A●…scultation and Attendance unto those that teach us . In regard of Objects , some supre●…me , as the Knowledge of Principles and Prime Verities , which have their light in themselves , and are knowne by evidence of their owne Tearmes . Others derived and deduced by argumentation from those Principles , which is the Knowledge of Conclusions . In regard of Perfection , Intuitive Knowledge , as that of Angels whereby they know things by the View ; and Discursive , as that of Men , whereby wee know things by Ratiocination . In regard of Order and Method , Syntheticall , when wee proceed in Knowledge by a way of Composition from the Causes to the Effects ; and Analyticall , when wee rise up from Effects unto their Causes , in a Way of Resolution .

With this noble Endowment of Knowledge , De ist●… Materi . ●… sufi●…is d●…sputant Schol●…tici ad l. 2. dist. 23. & ad part 1. Tho qu. 94. & Perer. in Gen. 2 19 20. l. 5. disput. 1. de Amplitud . & Excellent . Sci-cut . Adami . was the Humane Nature greatly adorned in its first Creation : So farre forth as the Necessity of a happy and honourable life , of the Worship and Communion with God , of the Dominion and Government over the Creatures , of the Acquaintance with himselfe , and of the Instruction of his Posterity , did require Knowledge in him . For wee may not think that God , who made Man in a perfect stature of Body , did give him but an Infant stature of Minde . God made all things exceeding Good , and Perfect ; and therefore the perfection naturally belonging unto the Soule of Man , was doubtlesse given unto it , in its first Creation . Hee made Man right and straight ; and the Rectitude of the Minde is in Knowledge and light ; and therefore the Apostle telleth us , that Our Renovation in Knowledge is after the Image of him that Created us , Coloss. 3. 10. Without Knowledge hee could not have given fit Names , and suteable to the Natures of all the Creatures which for that purpose were brought unto him . Hee could not have awed and governed so various , and so strong Creatures , to preserve Peace , Order , and Beauty amongst them . Hee could not have given such an account of the substance and Originall of Eve . Of the End of her Creation to to be the Mother of all living men as hee did . Experimentall Knowledge hee had not but by the Exercise of his Originall light upon particular Objects , as they should occurre . Knowledge of future Events hee had not , it being not Naturall , nor Investigable by imbred light , but Propheticall , and therefore not seene till Revealed . Secret Knowledge of the Thoughts of Men , or of the Counsells of God hee could not have , because secret things belong unto the Lord . But so much light of Divine Knowledge as should fit him to have Communion with God , and to serve him , and obtaine a blessed life ; so much of Morall Knowledge as should fit him to converse in Love as a Neighbour , in Wisedome as a Father , with other men ; so much of Naturall Knowledge as should dispose him for the Admiring of Gods Glory , and for the Governing of other Creatures over which hee had received Dominion ; so much wee may not without notable injurie to the perfection of Gods Workmanship , and to the Beauty and rectitude of our first Parent , deny to have beene conferred upon our Nature in him . The Benefits of which singular Ornament of Knowledge , are exceeding Great . Hereby wee recover 〈…〉 . a largenesse of Heart , for which Salomon is commended , 1 Reg. 4. 29 : Able to dispatch many Businesses , to digest and order Multitudes of Motions , to have mindes seasoned with generous and noble resolutions ; for that disposition is by the Philosopher called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greatnesse of Minde . Hereby wee V●…d . Aqu. 22 ●… . qu. 188. Art. 6. i●… C. are brought to a Just Contempt of sordid and wormie Affections . It is Darknesse which makes Men grope , and pore , and looke onely on the things before them , as the Apostle intimates , 2 Pet. 1. 9. Illightned mindes see a greater lustre in Knowledge than in the fine Gold , Pro. 3. 14. 15. The Excellencie of Evangelicall Knowledge made Saint Paul esteeme every thing in the World besides as D●…ng , Phil. 3. 8. As the light of the Sunne swallows up all the petty light of the Starres : so the more noble and spacious the Knowledge of Mens mindes is , the more doth it dictate unto them the Contempt of those various and vulgar Delights which bewitch the fancies of ignorant Men. It disposeth Men for mutuall Communion , and helpfull Societie : for without Knowledge every Man is ferae Naturae , like Birds of prey , that flie alwayes alone . Neither is it possible for a man to be sociable , or a member of any publick Body , any further than hee hath a proportion and measure of Knowledge : Since Humane Society standeth in the communicating of mutuall notions unto one another . Two men that are Deafe , and Dumb , and Blinde , destitute of all the Faculties of gaining or deriving Knowledge , may be together , but they cannot be said to have society one with another . To conclude , hereby we are brought neerer unto God , to admire him for his Wisedome , and Power ; to Adore him for his Greatnesse , and Majestie ; to Desire him , and work towards the fruition of him , for his light and Glory ; because in the Vision of Him consisteth the Beatitude of Man .

This Knowledge is corrupted foure manner of wayes . First , By the Contempt of it in Ignorance . Secondly , By the Luxuriousnesse and Wantonnesse of it in Curiosity . Thirdly , By the Defect and uncertainty of it in Opinion . Fourthly , By Contradiction and Opposition unto it in Error .

There is a three-fold Ignorance wherewith the Minds of men may be blinded and defaced . The one is a Naturall Ignorance , which of Divine Deum 〈◊〉 ●…nemo potest nisi Deo d●…ceute . vid. Ir●…n l. 4. c. 14. Hilar. de Trin. lib. 1. & 5. In tantum v debimus in quantum 〈◊〉 crimu●… . Aug. Ep. 6. V●…i ad profunditatem 〈◊〉 perventum est , 〈◊〉 Platonicorum caligavit 〈◊〉 ▪ Cypr. de Sp. Sanct. Aug. de Pr●…dest . cap. 8. & de Doctr. Christian. l. 2 c. 6. Things , so farre forth as those things are Spirituall , is in all men by Nature ; for the Naturall Man neither Receiveth with Acceptation , nor with Demonstration discerneth the things of the Spirit of God ; And the Reason the Apostle gives , because they are spiritually discerned . For as the Eye is fitted to discerne light by the Innate property of light and Cognation which it hath thereunto , without which the Eye could no more perceive Objects of light than it can of sounds : so the Minde cannot otherwise receive spirituall Objects , than as it hath a similitude to those Objects in a spirituall disposition it selfe ; whence that Expression of St. Iohn , Wee shall be like unto him , for wee shall see him as hee is . Spirituall Things doe exceed the weaknesse of Reason , because they are above it , and so cannot be discerned ; And they doe oppose the corruption of Reason , because they are against it , and so cannot be Received .

There is likewise in many Men much Naturall Vid. Hieron . adve●…s . ●…ov ●… l. 2. Ignorance , even in Morall and Natural things . For as in the Fall of Man our Spirituals were lost , so were our Naturals weakned too , as wee finde in the Great Dulnesse of many men in matters of learning , in so much that some Coel. R●…d l. 11. cap 10. have not beene able to learne the Names of the first Letters or Elements .

Againe , there is a Voluntary Ignorance ( of which wee have before spoken ) whereby Men doe wilfully close their Eyes against Knowledge , and refuse it ; and of this there may be a double ground , The one Guile , in Knowledge that pertaineth to the Conscience , when a man chooseth rather not to know his duty , than by the Knowledge of it , to have his Conscience disquieted with Exprobrations of contemning it . The other out of Sluggishnesse and Apprehensions of Difficulty in the Obtaining of Knowledge . When of two Evils , Undergoing of labour , or forfeiting of Learning , a man esteemeth this the lesser .

Thirdly , there is a * * Math. 13. 13. Act. 28. 26 ▪ 27. Rom. 1. 28. 2 Thess. 2 ▪ 10 ▪ 11 ▪ N●… 〈◊〉 g●…rent 〈◊〉 de ▪ ●…ctorum . 〈◊〉 . Apol. cap. 21. contr. Marc. lib. 3. cap. 6. Cyprian . lib. 1. ●…p . 3. Percussi sunt Caeci●…ate ut n●…c 〈◊〉 Delicta n●…c plangant Indignan●…is Dei major ●…aecira . 〈◊〉 . de lapsis . Vid. Aug. qu. 14. Ex Math. & 〈◊〉 contra Iulion . lib ▪ 5. Poenall Ignorance of which I shall not speake , because it differeth not from the Voluntary Ignorance of Spirituall things , save onely in the relation that it hath to the Justice of God thereby provoked , who sometimes leaveth such men to their Blindnesse , that the thing which with respect to their owne choyce of it , is a pleasure , with respect unto Gods Justice , may be a plague , and punishment unto them . Thus the Intellectual Faculty is corrupted in many men by Ignorance .

In others it is abused by Curiosity , which may Clem. Alex. 〈◊〉 . lib. 1. sta●…im ab 〈◊〉 〈◊〉 . lib. 5. cap. 28. Vid. quaedam contra 〈◊〉 scicutiae 〈◊〉 apud Ter●…ull . de Anim l. cap. 1. contr. Marcion . lib. ●… . cap. 1. Aug. Ep. 29 & 56. & 78. & 157. 〈◊〉 . lib. 11. cap. 12 ▪ de Gen. ad li●… . lib. 2. cap. 9. & lib. 10. cap. 23. 〈◊〉 . 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 In my Sermon of the Peace of the Church . pag. 24. — 26. 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 , Aqui●… . 22 ●… . qu. ●… . Ar●… . 4. C. 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 contr●…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 * * Null●…m unquam in d●…sputationibus re●… de●…endit quam non probarit , null●…m oppugnavi●… quam non everterit . Cic. de Oratore . lib 2. Non min●…ibus viribu●… contra Iustitiam dicitur disser uisse , quam pridie pro Iustitia dixe●…at ▪ Qui●…til . de 〈◊〉 . lib: 12. cap. 1. Plin. lib. 7. cap. 30. 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 ●…ound in this also to recover that measure of his ●…irst fulnesse , which is attainable in this Corrup●…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 Vid. qu●… adve . su●… 〈◊〉 disputat Aristocles apud E●…seb . de p●…aepar . Evang. l 14. c 18. 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 prevent●… all temper of heresie ( whose nature is to † † Ad quam cu●…que sunt di●… 〈◊〉 , qu●…st ●…empestate de lapsi ad 〈◊〉 . ●…nquam ad Saxum ad haerescunt . Ci●… . Acad ▪ q. l. 4. Pli●… . ●… . ●… . ●…p . 22. 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 Rationū qua●… acrimagnoque Iudicio ab origine Caus●…que primis repetit , discernit , expendit : out of a learned cautelousn●…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 Lib. 4. ep. 7. and fearfulnes of Resolution , are commonly the companions of more able wits . And for the use of Doubtings ▪ First , they lessen , the number of heresies , which are ( as I said ) alwaies obstinate . And next it gives occasion of further enquiry after the Truth , to those who shall find themselves best qualified for that service . But Heresie comming under the shape of Science , with shewes of Certainty , Evidence , & Resolution ( especially if the inducements be quick and subtle ) doth rather settle the Vnderstanding , and possesse it with false Assents , than yeeld occasion of deeper search , unlesse it meet with a more piercing Iudgement , which can through confidence descry weaknesse . For questionlesse the Errours of Great men generally honoured for their Learning , when they are once wrapped up in the boldnes of Assertions , do either by possessing the judgement with prejudice of the Author , make it also subscribe to the error ; or if a more impartiall eye see insufficiency in the ground , the Authority of the man frights and deterres from the opposing of his conceipt . Whereas when mens assents are proposed with a modest confession of distrust and uncertainty : the Vnderstanding is incited both to enquire after the reasons of Diffidence ▪ as also to find out means for a more setled Confirmation and cleering of the Truth .

CHAP. XXXVIII . Of Errours : the Causes thereof : the Abuses of Principles , Palsifying them : or Transferring the Truth of them out of their owne bounds . Affections of Singularity , and Novell courses . Credulity and Thraldome of Iudgement unto others . How Antiquity is to be honoured . Affection to particular Objects , corrupteth Iudgement . Curiosity in searching things Secret .

THe other maine Corruption of Knowledge was Errour , whereby I understand a peremptory and habituall assent , firmly and without wavering fixed upon some falshood under the shew of truth . It is Aristotles assertion in his Ethicks , that one man may conceive himselfe as certaine of his Errour , as another man of his Knowledge : and this indeed is so much the more dangerous Aberration from Knowledge , by how much it seemes most ●…erly to resemble it .

If wee enquire after the prime Fundamentall Cause , the Gate by which Errour came first into the World . Syracides will tell us in a word , that Errour and Darknesse had their beginning together with Sinners : And the reason is , because sinne being a partition-wall , and a separation of man from God , who is P●…ter Luminum , the Father and Fountaine of all Knowledge ; and whose perfections man did at first one principall way by Knowledge resemble , cannot chuse but bring with it darknesse and confusion into the Soule . But I shall enquire rather after the more Immediate and Secondary Causes ; some whereof , amongst sundry others , I take to be these :

1 A first and most speciall one is the Abuse of Principles : For the Vnderstanding must have ever somthing to rest it selfe upon : and from the conformity of other things , thereunto to gather the certainty and evidence of its Assents . For it is the nature of mans minde , since it had at first it selfe a beginning to abhorre all manner of Infinity , á Parte-Ante ( I meane in Ascending and Resolution ) as well of Sciences and Conclusions , as of Entities and Natures , as I before noted . And therefore as the Vnderstanding is not quieted in Philosophicall inquiries about created things , till it have according to their severall differences ranged them severally within the compasse of some Finite Line , and subordinated the Inferiors of every kinde , Sub an●… Summ●… Genere , under one Arist. phys. l. 7. chiefe ; and rests not in the Resolution of Effects into their Causes , till it come to Aliquid primum , in Time , in Motion , in Place , in Causality , and Essentiall Dependance : so likewise it is in Knowledge & Truth , notwithstanding a Parte Post , downward , our pursuits of them seeme Infinite and Vnlimited , by reason of our owne Infinities , and Aeviternity that way ; yet upward in the resolving of Truth into its Causes and Originals , the Vnderstanding is altogether Impatient of proceeding in Infinitum , and never rests till it finds a Non ●…ltra , an utmost linke in the chaine of any Science , and such a Prime , Vniversall , Vnquestionable , Vnprovable Truth , from whence all Inferiour Collections are fundamentally raised , and this is the Truth of Principles : which if it be traduced and made crooked by the wrestings of any private conceipt , mishapes all Conclusions that are derived from it : for if the foundation be weak , the whole edifice totters ; if the root and fountain bee bitter , all the branches and streames have their proportionable corruptions .

Now the Abuses of Principles , is either by Falsifying and casting absurd Glosses upon them within their owne limits ; as when Philosophicall Errours are falsly grounded upon Philosophicall Axiomes , which is Error Consequentia , or Illationis , an Errour in the Consequence of one from the other : or else by transferring the Truth of them beyond their owne bounds , into the Territories ( as I may so speake ) of another Science , making them to encroach and to uphold Conclusions contrary to the nature of their Subject ; which is Error Dependentia , or Subordinationis , an Errour in the Dependance of one on the other . For the former , it hath been alwaies either the subtilty or modesty of errour to shrowd it self under truth ; & that it might make its fancies the more plausible , to fasten them upon undenyable grounds , & by a strange kinde of Chimistry , to extract darknesse out of light . † † Liv. l. 28. Fraus sibi ex parvis , ( said Fabius Maximus in Livy upon another occasion . ) I will alter it thus , Error sibi ex principlijs fidem prastruit , ut cum magnâ mercede fallat . * * Ex bis ea●… impugnat , ex quibus constat . Tertull. de Baptis . c. ●… . Uid 〈◊〉 pras●…r . c. 36. 39. Sententias per primas com 〈◊〉 Argumentis 〈◊〉 ▪ de 〈◊〉 . c. ●… . Inde sumentes prasidia , quò pugnant . c. 50. Omnia advers●… 〈◊〉 , de ipsà Veritate construct●… sunt . Apolog. c. 47. Vnreasonable and groundlesse fancies alwaies shelter themselves under a plausible pretence of truth and ostentation of Reason . † † 〈◊〉 . Alex. in 〈◊〉 . As Praxitiles the Painter drew the Picture of Venus by the face of his Minion Cratina , that so by an honourable pretext he might procure Adoration to a Harlot . * * Cic. Orat. l. 1. I●… Ir●…idendu Oratoribus O 〈◊〉 Summu●… . Thus as Plat●… is said , when he inveighed chiefly against Orators , most of all to have played the Oratou●… ( making a Sword of ●…loquence to wound it selfe : ) So they on the contrary , never more wrong Knowledge , than when they promise to promote it most . It was the custome of that Scipio , honoured afterward by the name of his Punicke Conquest , alwaies before he set upon any businesse , as Livy reports of him ) to enter the Capitoll alone , pretending thereby a consultation with the gods about the justnesse , issue , and successe of his intended designes ; and then , Apud multitudinem , plerumque Liv. l. 26. N●… aliter N●…ma Simul●…ns sibi cum dea 〈◊〉 no●…nes congressus esse , apud 〈◊〉 . 〈◊〉 . l. 1. Vid. V●… . Max. l. 1. c. 2. Plut. in Num●… . velut mente divinitus monitâ agebat : Hee bore the multitude in hand , that whatsoever exploits hee persuaded them to attempt , had all the Approbation and Vnerring Iudgement of their Deities . What were the ends of this man , whither an Ambitious hope of fastning an Opinion of his owne Divinenesse in the midst of the people , or an happy and politicke imposture , the better to presse those people ( alwaies more inclinable to the perswasions of Superstitions than Reason ) to a free Execution of his designes , it is not here necessary to enquire . Sure I am ▪ even in matters of greatest consequence , there have never been wanting the like Impostors , who boldly pretend unto Truth , when they cunningly oppose it : as Iacob in Esa●…'s Cloathes , robbed Esau of the Blessing : or as the Ivy , which when it embraceth the Oake , doth withall weaken and consume it . And this is a very preposterous and perverse method , first to entertaine Corrupt Conceits , and then to * * Scriptura●…li esse volumus quae nostra 〈◊〉 . Aug. vid. qua advers●…●…nc Curioscitatis 〈◊〉 p●…ssim occ●…rrunt apud Tertull Apol. c. 46 ▪ 47. co●…tr . Hermog. c. 1. ac praescr . c. 17. 38 , 39 , 40 De R●…surrect c. 40. De sug . in per●…t . c. 6. De ●…dic . c. 16. Simplicitatem s●… 〈◊〉 Ec 〈◊〉 , ●…d v●…lunt significare , quod ipsi senti●… ▪ Epiph. ad Ioan . Hier●…sol . 〈◊〉 Martyr . 〈◊〉 〈◊〉 . 〈◊〉 . Alex. Stro●… . l. 7. p. 54●… . D. 〈◊〉 . g. c. 〈◊〉 . 〈◊〉 ●…oe lest . l. 1. c. 42. De Grate Christi . wrest and hale Principles to the countenancing and protecting of them . It being in the errors of the mind , as in the distempers of the palate usuall with men to find their owne rellish in every thing they read .

Concerning the other Abuse , it is an often observation of Aristotle , that Principles and Con clusions must be within the Sphaere of the same Science ; and that a man of Learning ought al waies to be faithfull unto his owne Subject , and make no Excursions from it into another Science . And therefore he saith that it is an equall absurdity for a Mathematician ( whose conclusions ought to be peremptory , and grounded on principles of infallible evidence ) only to ground them on Rhetoricall probabilities , as it were for a Rhe●…oritian , whose Arguments should bee more plausible and insinuative , to leave all unsaid that might reasonably be spoken , except it may bee proved by demonstrative principles . This leaping a Genere ad Genus , and confounding the dependancies of Truth , by transferring Principles unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Clem. Alex. ●…erom . 6. Sciences , which they belong not unto , hath been ever prejudiciall to Knowledge ; and Errour hath easily thereby crept upon the weakest apprehensions , while men have examined the conclusions of one Science by the Principles of another . As when Religion which should subdue and captivate , is made to stoop & bow to Reason ▪ and when those Assents which should be grounded upon Faith , and not on meer humane disquisition , shall be admitted according to the conformity which they have with † † Viderint qui Si●…lcum , & Plato●…icum , & dial●…cticum 〈◊〉 〈◊〉 . 〈◊〉 . de pr●…script . c. 7. Nature , and no farther . And hence it is that so many of the Philosophers denyed those two maine Doctrines , of the Creation and Resurrection ( * * Cit. lib. de Univers●… . Plat. in Tim●…o ●…seb . de 〈◊〉 . ●…van . l. 11. c. ●…9 . Theod. ser. 4. C●…m . Alex ▪ Str●…m . l. 5. Q●… & Re●… 〈◊〉 Philosophis 〈◊〉 〈◊〉 ( 〈◊〉 ●…e ▪ 〈◊〉 doctrin●… ) affirmat . E●…b lib. 11. c. 33. 36. Tertull. de Resu●…rect . 〈◊〉 . c. 1. Niscio an bu●… etiam per●… illa . S●…n . 〈◊〉 . q●… . l. 3. c. 30 although in some of them the very sight of Nature reacheth to the acknowledgement of the former of those ) because they repugned those maine Principles of Nature ( which are indeed naturally true , and no farther ) that ex nihilo nihil fit ; Nothing can be made of nothing . And a privatione ad habitum non datur regressus ; That there is no regresse from a Totall Privation to the Habit l●…st . And this reason was evidently implyed in that answer , which was given by him , who knew the Root of all Errour , unto the obstinate Opposers of the Resurrection : Erratis nescientes Scripturas , neque Potentiam Dei . Where are intimated two maine Principles of that Mystery of the Resurrection ; the Word , and the Power of God . This later commanding our Assent that it May be : that other , our Assurance , that it Will be . So that wherever there is an Ignorance of these two , and we goe about to examine this or any other Mystery , rather by a disputing , than an Obeying Reason , the immediate consequent of such peremptory and preposterous course , is Errour and Depravation of the Vnderstanding . Pythagoras and his Schollers , out of a Plut. de pl●…cit . Philos. l. 1. c. 3. Laert. in 〈◊〉 . 〈◊〉 . ●…stic . l. 10. c. 10. strong conceipt that they had of the Efficacy of Musicke , or Numbers , examining all the passages of Nature by the Principles thereof , fell into that monstrous Errour , that Number was the first and most Essentiall Element in the Constitution of all Creatures . Thus as men which see through a coloured Glasse , have all Objects , how different soever represented in the same colour : So they examining all Conclusions by Principles forestalled for that purpose , thinking every thing of what nature soever to be dyed in the colour of their owne conceipts , and to carry some proportion unto those Principles : Like Antiph●…ron ▪ Orites and others in Aristotle , who did confidently affirme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Lib de 〈◊〉 & Reminis . c. 1 every thing for Reall , which their Imagination faneied to it selfe . But Tully hath prettily reprehended this abuse in that satyricall reprehension which he gives to Aristoxenus the Musitian , who needs out of the Principles of his Art , would conceipt the Soule of man to consist of Harmony ▪ H●…c magistr●… concedat Aristoteli ; canere ipse doceat . Let him leave these things to Aristotle , and content himselfe with teaching men how to sing : intimating thereby the absurdity of drawing any Science beyond its owne bounds .

2 Another Cause of Errour may be Affectation of Singularity , and a Disdaine of being but an accession unto other mens Inventions ▪ or of Tracing their steps : when men shall rather desire to walke in wayes of their owne making , than in the beaten paths which have been troden before them ; to be guilty of their owne invented Errors , than content with a derived and imputed Learning ; and had rather be accounted the Purchasers of Heresie , than the Heires of Truth , Quase nihil fuisse●… rectum , quod primum est ; melius existiman●… quicquid est aliud , as Quintilian spake elegantly on another occasion : As if nothing had been right , which had been said before ; they esteeme every thing therefore better , because new .

3 Another Cause may be the other Extreme Non tam A●…thoritas in disputando , quam rationis momenta quarēda s●…t , &c. Ci●… . de Nat. Deor. l. 1. ( for a man may lose his way , as well by enclining too much to the right hand , as to the left ) I mean a too credulous prejudice and opinion of Authority ; when wee bow our judgements not so much to the nature of things , as to the learning of men . Et credere , quàm scire , videtur 〈◊〉 , we rather beleeve , than know what we assent unto . T is indeed a wrong to the labours of Learned men to read them alwaies with a Cavilling and Sceptical mind ; and to doubt of every thing , is to get resolution in nothing . But yet withall , our Credulity must not be peremptory , but with reservation . Wee may not captivate and resigne our judgements into another mans . hand . Beleefe , without evidence of Reason , must bee onely there absolute , where the Authority is Vnquestion●…ble , and where it is impossible to 〈◊〉 , there onely it is Impious to Distrust . As for mens Assertions , Quibus possibile est subesse falsum , what he said of Friendship , Sic ama tanquam Os●…s , Love with that Wisedome as to remember you may be provoked to the contrary , is more warrantable and advantagious in Knowledge : Sic ▪ crede tanquam dissensurus , so to beleeve , as to be ready , when cause requires , to dissent . It is a too much Vid. Aug. ep. 6. Lib. de Vn●…tat . Eccli●… . cap. 19. C●…tra Crescon . Gramat . l. 2. c. 32. & 〈◊〉 . 111. Cypr. l. 2. ep. 3. ad Cacilium . streightning of a mans owne Vnderstanding , to inthrall it unto any : or to esteeme the dissent from some particular Authorities , Presumption and Selfe-conceit . Nor indeed is there any thing which hath bred more Distempers in the Body of Learning , than Factions and Sidings . When as Seneca said of Cato , that hee would rather esteeme Drunkennesse a Vertue , than Cato Vitious : So Peripateticks and Platonists , Scotists , & Thomists , and the rest ( if I may adventure so to call them , of those learned Idolaters , in deifying the Notions of Mortall men ) shall rather count Errour , Truth , than their great Masters Erroneous . But yet I would not be so understood , as if I left every man to the unbridled reines of his owne fancy : or to a presumptuous dependance onely on his owne judgement with contempt or neglect of others . But I consider a double Estate of the Learned ; Inchoation and Progresse . And though in this latter there be requisite a Discerning Iudgment , and Liberty of Dissent ; yet for the other , Aristotl's speech is true , Oportet discentem credere , Beginners Vid. Theodor. serm. 1. d●…●…ide & Plat●…n . apud ●…seb . l. 12. c. 1. must beleeve . For as in the Generation of man , hee receiveth his first life and nourishment from one Wombe , and after takes onely those things , which are by the Nurse or Mother given to him ; but when he is growne unto strength and yeares , hee then receiveth nourishment not from Milke onely , but from all variety of meats , and with the freedome of his own choise or dislike : so in the generation of Knowledge , the first knitting of the Ioynts and Members of it into one Body is best effected by the Authority and Learning of some able Teacher ( though even of his Tutors , Gate being a childe , was wont to require a reason ) Plut. lib. de Audiend . Po●…tit . Vid. Sen. p. 64. but being growne thereby to some stature and maturity , not to give it the Liberty of its owne Iudgement , were to confine it still to its Nurse or Cradle . I speake not this therefore to the dishonour of Aristotle , or any other , stom whose Learning , much of ours , as from Fountaines , hath bin derived . Antiquity is ever venerable , and justly challengeth Honour , Reverence , and Admiration . And I shall ever acknowledge the worthy commendation Hooke●… lib. 1 ●… . 6. which hath been given Aristotle by a learned man , that he hath almost discovered more of Natures Mysteries in the whole Body of Philosophy , than the whole Series of Ages since hath in any particular member thereof . And therefore he , and all the rest of those worthy Founders of Learning do well deserve some credit , as well to their authority , as to their matter . But yetnotwithstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . Orat. 1. d●… R●… . there is difference betweene Reverence and Superstition ; we may Assent unto them as Antients , but not as Oracles : they may have our minds easie and inclinable ; they may not have them captivated and fettered to their Opinions As I will not distrust all , which without manifest proof they deliver , where I cannot convince them of Errour : So likewise will I suspend my beleefe upon probability of their mistakes : and where I finde expresse Reason of Dissenting , I will ●…ather speake Truth with my Mistresse Nature , than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Bible . l. 1. c. 4. Tacit. U●…ritas nec mt●… est , 〈◊〉 illi 〈◊〉 . ●…ut illi 〈◊〉 . Aug. Confess . l. 12. c. 25. maintaine an Errour with my Master Aristotle . As there may be Friendship , so there may be Honour with diversity of Opinions : nor are wee bound therfore to defie men , because we reverence them . Plura s●…pe peccantur dum demeremur , quam dum off endimus ; Wee wrong our Auncestors more by admiring than opposing them in their Errours ; and our Opinion of them is foule and without Honour , if we thinke they had rather have us followers of them then of Truth . And we may in this case justly answer them as the young man in Plutarch did his Father when he commanded him to do an unjust thing . I wil do that which you would have me , though not that which you bid mee . For good men are ever willing to have Truth preferred above them . Aristotle his Commendation R●… . l. 2. of his middle Aged men , should be a rule of our Assent to him , and all the rest of those first Planters of Knowledge . Wee ought neither to overprize all their Writings by an absolute Credulity ; because they being Men , and subject to Errour ; may make us thereby liable to Delusion ; neither ought we rudely to undervalue them , because being Great men , and so well deserving of all Posterity , they may challenge from us an Easines of Assent unto their Authority alone ( if it bee only without and not against Reason ) as T●…lly professed in a matter so agreeable to the Nature of Mans Soule , as Immortality : Vt ration●…m nullam Plato afferret , ipsa Authoritate me frangeret : Though Plato had given no reason for it ; yet his Authority should have swayed Assent : I say , not slavish , but with reservation , and with a purpose a l●…vaies to be swayed by Truth , more than by the thousand yeares of Plato and Aristotle .

4 Another Cause of Errour , may be a Fastning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 . too great an Affection on some particular Objects , which maketh the Minde conceive in them some Excellencies , which Nature never bestowed on them : As if Truth w●…re the hand-maid to Passion : or Camelion like could alter it selfe to the temper of our defires . Every thing must be Vnquestionable and Authenticall , when wee have once affected it . And from this Root , it is probable did spring those various Opinions about the utmost Good of mans Nature ( which amounted Vid. Aug. de Civ . Dei . l. 19. c. 1. to the number of two hundred eighty eight , ●…s ●…as long ago observed by Varro ) which could not ●…ut be out of every particular Philosophers con ●…ipt , carrying him to the Approbation of some particular Object , most pleasing and satisfactory to the Corruption of his owne crooked Nature : so that every man sought Happinesse , not where it was to be found , but in himselfe , measuring it by the Rule of his owne distempered and intangled Iudgement ; whence could not possibly but issue many monstrous Errours , according as the Minds of men were any way transported with the false Delight , either of Pleasure , Profit , Pompe , Promotion , Fame , Liberty , or any other worldly and sensuall Objects . In which particular of theirs , I observe a preposterous and unnaturall course ; like that of the Atheist in his Opinion of the Soule and Deity : For whereas in Nature and right Method , the Determinations of the Vnderstanding concerning Happines should precede the pursuit of the Will : they on the contrary side , first love their Errour , and then they prove it ; as the Affection of an Atheist leads him first to a Desire , and wish that there were no God ( because ●…e conceiveth it would goe farre better with him in the end , than otherwise it is like to doe ) and then this Desire allures the Vnderstanding to dictate Reasons and Inducements , that may persuade to the Beleefe thereof ; and so what was at first but a wish , is at last become an Opinion : Qu●…d nimis volumus facile credimu●… , we easily beleeve what we will willingly desire . And the reason is , because every man ( though by Nature he love Sinne ) yet he is altogether impatient of any checke or conviction thereof ; either from others , or himselfe ; and therefore be his Errours never so palpable , his Affections never so distempered , his Minde never so depraved and averse from the Rules of Reason , he will notwithstanding easily persuade himselfe to thinke he is in the right course , and make his Iudgement as absurd in defending , as his Will and Affections are in embracing vitious Suggestions , Viti a nostra , quia amamus , defendimus . When once our Minds are by the violence and insinuation of Affection transported into any crooked course , Reason will freely resigne it selfe to bee perverted , and the discourse of the Vnderstanding will quickely bee drawne to the maintaining of either ; So easie it is for men to dispute , when they have once made themselves obey .

And another reason hereof is , because as a Body distempered and affected in any part , especially those vitall ones , which diffuse their vertue into the whole , the Weaknesse spreads , and over-runnes all the other , though remotest from it ▪ So likewise the violent motion of partiall and unruly Appetites ▪ which do any waies miscarry by the delusion of Objects , which they fasten upon , immediately derive themselves upon the higher pa●…s of mans Soule ▪ out of the naturall Harmony & consent which they desire to have amongst themselves ; but especially doe they labour to winne over the Iudgement unto their side , and there hence to get unto themselves Warrant and Approbation . For as where the Vnderstanding is regular , the chiefe Dominion thereof , is over-Affection . And therefore we see alwaies , that men of the most stayed and even Iudgements , have the most unresisted power in the government of Passions : So on the other side ; when the Affections are strongly enclined to any , either enormous motion in Morality ; or Object in Nature , the first Faculty whereon they strive to transferre their prejudice in the Reason ▪ since without the Assent and Approbation thereof , they cannot enjoy it with such freedome from distractions and feare , as if they were warranted thereto by the Sophistry and Disputes of that Power . Thus as it is usuall with men of deceitfull palates ( as before I touched ) to conceive in every thing they taste the same disagreeing rellish , wherewith their mouth is at that time distempered : So it is with mens Minds prepossessed with any particular fancy : Intus Existens prohibet alienum . They cannot see it in its own proper colours , but according as their Conceipts are any way distempered and transported by the violence of their Affection . And hence in Naturall Philosophy sprang that Opinion of Aristoxenus the Musitian ( which I spake of before ) that the Soule of Man consisted in Harmony , and in an apt Concord , Velut in Cantu & Fidibiu , between the parts ; and Tully intimates the reason I speake of very prettily : Hic ab artificio suo non recessit : this man knew not how to leave his owne Art ; & more expresly of the same in another place : Ita delactatur suis Cantibus , ut etiam ad animum transferre con●…tur . Hee was so affected with Musicke , that he transferred it upon the Soule .

5 Another reason , which I conceive of Corruption of the Vnderstanding by Errour , is Curiosity and Pushing it forward to the Search of things clasped up and reserved from its Inquiry . T is the naturall disease of Mankinde to desire the Knowledge of nothing more than what is lest attainable . It a Naturâ comparatum est ( saith Pliny ) ut proximorum incuriosi Longinqua sectemur ; adeo ani 〈◊〉 rerum Cupid●… Languescit , cum f●…ili occasio est . It is the vanity of man , as well in Knowledge , as in other things ▪ ●…o esteeme that which is far fetched ( as we say ) and deare bought most pretious ; as if Danger and R●…rity were the only Argument of worth . The enquiry after the Estates of Spiri●… , and separated Soules , the Hierarchies of Angels ; and ( which is more ) the secret Counsels of God , with other the like hidden Mysteries , doe so wholly possesse the Minds of some men , that they disappoint themselves of more profitable Inquiries , and so become not onely hurtfull , in regard of their owne vanity and fruitlesnesse ; but also in that they hinder more wholsome and usefull Learnings . And yet Ignorance is of so opposite a nature unto mans Soule , that though it be Holy , it pleaseth not ; if there be but Evill ( the worst of all Objects ) unknowne . The Devill persuades Adam rather to make it by sinning , than not to know it .

But wee are to remember that in many things , our searchings and bold speculations must be content with those Silencing , more than Satisfying Reasons . Sic Natura jubet , sic opus est mund●… : Thus God will have it , thus Nature requires . We owe unto Natures workes , a●… well our wonder , as our inquiry ; and in many things it be●…ooves us more to magnifie than to search . There are as in the countries of the World , so in the Travels of mens wits ; as well Praecipitia ▪ as Via ; as well Gulfes and Quicksands , as common Seas . Hee that will be climing too high , or sayling to farre , is likely in the end to gaine no other Knowledge , but only what it is to have a shipwrack , and to suffer ruine . Man is of a mixed Nature ; partly Heavenly ; partly Morall and Earthly ▪ and therefore as to be of a creeping and wormy ▪ disposition , to crawle on the ground , to raise the Scule unto no higher Contemplations , than Base and Worldly is an Argument of a degenerous Nature : So to spurne and disdaine these Lower Inquiries as unworthy our thoughts . To soare after Inscrutable Secrets ; to unlocke and breake open the closet of Nature , and to measure by our shallow apprehensions the deep and impenetrable Counsels of Heaven , Aug. de Gen. ad li●… ▪ l. 11. c. 14. ●…t lib. de ve●… . Relig. c. 13. De C●…v . Dei . l. 12. c. 6. Hier. Ep. 44. ad Anton. de Modestia , & i●… c. 14. Isai●… ▪ Greg. Moral . l. 14. c. 17. Damas. de Orth●…d . sid l. 2. c. 4. which we should with a holy , fearfull , and astonished Ignorance onely adore , is too bold and arrogant sacriledge , and hath much of that Pride in it , by which the Angels fell ▪ For Ero similis Altissimo , I will be like the most high , was ( as i●… beleeved ) the Devils first sinne : and Eriti tanquam Dij , ye shall be like unto God , was I am sure his first Temptation , justly punished both in the Author and Obey or with Darknesse ; in the one , with the Darknesse of Tophet ; in the other , with the Darknesse of Errour .

CHAP. XXXIX . The Actions of the Vnderstanding , Invention , Wit , Iudgement ; of Invention , Distrust , Prejudice , Immaturity : of Tradition , by Speech , Writing : of the Dignities and Corruption of Speech .

HItherto of the more Passive Operation of the Vnderstanding , which I called Reception or Knowledge of Objects . Now follow the more active ; which consist more in the Action of Reason , than in its Apprehension ▪ And they are the Actions of Invention , of Wit , and of Iudgment . The former of these hath two principall parts ; the Discovering of Truth ; and the Communicating of it . The former only is properly Invention ; the other a Consequent thereof , Tradition : but both much making to the honour of the Faculty . For the former , I shall forbeare any large discourse touching the particular Dignities thereof , as being a thing so manifestly seen in Contemplations , Practises , dispatches in the maintaining of Societies , erecting of Lawes , government of Life ; and generally , whatsoever enterprize a man fastens upon , this one Faculty it is , that hath been the Mother of so many Arts ; so great Beauty and Ornament amongst men , which out of one world of things have raised another of Learning .

The Corruptions then which I conceive of this part of Invention , are ,

First , a Despaire and Distrust of a mans owne Abilities : For as Corruption and Selfe Opinion is a maine Cause of Errour : so Dissidence and Feare is on the other side a wrong to Nature , in abusing those Faculties which she gave for enquiry , with Sloath and Dulnes . Multis rebus inest Magnitudo ( saith Seneca ) non ex naturâ suâ , sed ex debilitate nostrâ : and so likewise , Multie rebus inest difficultas ; non ex natura sua , sed ex opinione nostrâ ▪ Many things seem hard & involved , not because they are so , but because our suspition so misconceives them . Thus as in an affected and ill disposed Body , ●…very light Weaknes is more felt than a more violent distemper , where the Constitution is stronger . So with fearfull and despairing wits , every Inquiry is estimated , not according to the nature of the Object , but according to the Disopinion & slender Conceipt which they have of their own Abilities . Non calcant spina●… , sed habent . It were but ridiculous for a Blind man to complaine of dark weather , when the fault is not in the Aire , but in the Eye .

Another prejudice to this Faculty , is that which I observed before on another Occasion , an Over-Reverend Opinion of those who have gone before us . For when men shall so magnifie the Gifts of others , that they sleight and neglect their owne ; when out of a prejudicate Conceipt that the Antients have sufficiently perfected the Body of more serious Learnings , they shall exercise their Wits ( capable of greater imploiments ) in degenerate and unusefull Studies ; Knowledge must needs be hindred from attaining that Maturity , to which by their owne Inventions it might be raysed . Thus as it fals out amongst men of thirstlesse Minds in their Fortunes : Divitiarum abundantia inter Causa●… paupertat is est . Their profusenesse out of their present store , with a negligence to recover and new make their Estates , drawes them quickly beyond their Fortunes ▪ or as it was in the like case amongst the Romanes in those times of Publique Luxury , and Effeminatenesse , the valour of their Auncestors procuring unto them large wealth , and securing them from forreigne hostility , did also by the means of that Wealth and Ease soften and melt their valour , so that their Weaknesse was principally occasioned by the invincible spirit of their Predecessors : So it is in the matter of Learning , when we spend our time onely in the Legacies that our Fathers have left us , and never seeke to improve it by our owne Inventions , the Large measures of Knowledge which we receive from them , is by our preposterous use made an occasion of a Large measure of Ignorance in other inquiries , where in their Labours offer greater Assistance , than discouragement . There was not I perswade my selfe amongst the Ancients themselves , a greater means of disclosing so large a measure of Truth , than the Freedome of their owne Opinions . For notwithstanding this Liberty was often the occasion of many prodigious Births ; yet this disadvantage was coun●…vailed with many fruitfull and good ly iss●… ; all which might haply have been undi scovered , had men laboured only in Traditions , and contented themselves with Learning upon Trust. And those more Errours being still examined , were lesse pernicious than fewer beleeved . And even of them I make no question but there hath been good use made by those that have enquired into Truth . For first , there are very few Errours that have not some way or other Truth annexed unto them , which haply might not otherwise have been observed . It is an Errour in that man which shall presume of Gold hid in his Land , to dig and turne it up for no other end , but to find his Imaginary treasure ; yet that stirring and softning of the Ground is a means to make it the more fertile . Lastly , this use may bee made even of Errours , when discovered in the In quiry after Truth , that they let us know what it is not : and it is speedier to come to a Positive Conclusion by a Negative Knowledge , than a naked Ignorance : as hee is sooner likely to finde out a place , who knowes which is not the way , than hee that only knows not the way .

The last Cause of Disability in the Invention may be Immaturity and Vnfurniture for want of acquainting a mans selfe with the Body of Learning : For Learning is a Tree or Body , which in one continued Frame , brancheth it selfe into sundry members : So that there is not onely in the Object of the Will : which is the Good of things ; but in the Object of the Vnderstanding also , which is their Truth , a certain mutuall Concatenation , whereby every part hath some reference unto the other . ▪ insomuch that in the handling of particular Sciences , there are often such occurrences , as doc necessarily require an insight into other Learnings : So that of Tully is generally true , Difficile est pauca esse e●… nota , Cui non sint , Tus●… ▪ q. l. 2 ▪ aut pleraque aut omnia . All that addresse themselves either to the Invention of Arts not known , or to the polishing of such as are already found out , must ground their endeavours on the Experiments and Knowledge of sundry kinds of Learning .

For the other part of Invention , which I call Tradition , Communication , or Diffusion , I comprehend it within that perfection peculiar to man from all other Creatures , Oration , or Speech . Wherin I consider a double ministerial reference ; the one to the eye ; the other to the eare : that is Vox scripta , a Visible Voice ; this Vox viva , an Audible Voice . To which purpose Scaliger acutely : Est quidem Recitator Liber Loquens , Liber recitator Mutus . The Dignities which this particular 〈◊〉 on man , and wherein it gives him a preheminence aboue other Creatures , are taken from the Ends or Offices thereof ; for the worth of every service able or Ministeriall Instrument is to bee gathered from the Regularity of its function , whereunto it is naturally instituted .

The end whereunto Living and Organicall Speech was principally ordained , is to maintaine Arist. Polit. l. 1. c. 2. mutuall Society amongst men incorporated into one Body . And therefore Tully well cals it , Humana Societatis Vinculum , the Ligament and Sinnew , whereby the Body of Humane Conversation is compacted and knit into One.

It would be a long and large labour to speake of the Honour which God hath bestowed upon our Nature in this noble Gift of Speech , making our Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Poet calleth it , The 〈◊〉 . Messenger of Reason , and as it were the Pen of the Minde which cloatheth our Conceits with Characters , and makes them obvious unto others . I shall not engage my selfe on so great an Argument , which hath already filled the Volumes of so many learned men , who have written some Rhetoricall , others morall Institutions and Precepts touching Speech . I shall therefore content my selfe with but naming some few particulars , by Consideration whereof we may acknowledge the Bounty of God , and Excellency of our Nature , which is attended on by so noble a servant .

●… For the Dignity hereof it appeares in this , That whereas in other lesse Considerable Perfections , other Creatures have an Exquisitenesse above man , yet in this man excelleth all other Inferior Creatures , in that he is able to communicate the Notions of Reason cloathed in sensible Characters unto others of his owne kinde . For though some melancholy men have beleeved that 〈◊〉 . Aug. lib. Qu●…●… . ●…x Ve●… . 〈◊〉 . ●… . 3. Elephants and Birds , and other Creatures have a Language whereby they discourse with one another ; yet wee know that those narrow and poore Voices which Nature hath bestowed on them proceed onely from the Impression of Fancy , and sensitive Appetite to serve themselves , but not to improve one another . And therefore Speech is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Name of Reason , because it attendeth onely upon Reason . And as by this the Soule of man differeth in Excellency from all other Creatures : so in two things amongst many others ( both subservient unto Reason ) doth his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. de part ▪ 〈◊〉 l. 4 c. 10. Vi●… 〈◊〉 . Anatom . ●… . 1. c. 2 , 4. 〈◊〉 in G 〈◊〉 2. 7. disp. de 〈◊〉 . 〈◊〉 . Corp ▪ q. 1. Body excell them too . First , in the Vprightnesse of his Stature , whereby he is made to looke up to Heaven , and from his Countenance to let shine forth , the Impression of that Light which dwell●…th within him . For the Face is the Window of the Soule ▪

Pronáque cum spectent Animalia caetera terram , Os homini sublime dedi●… , Caelumque tueri Iussit ▪ & erectos , ad Sydera tollere Vultus . Whil'st other creatures downward fix their sight , Bending to Earth an Earthly Appetite : To man he gave a lofty Face ; might looke Vp to the Heavens ; and in that spatious Booke , So full of shining Characters , descry Quint. Instit. l. 2. c. 16. 〈◊〉 . ●…hodig . l. 2. c. 30. l. 16 ●… . 1●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. de Interpre●… . c. 1. Greg. N●…ss . de Hom opisicio . c. 9. Why he was made , and whether he should fly .

Next in the Faculty of Speech , which is the Gare of the Soule , through which she passeth , and the Interpreter of the Conceits , and Cogitations of the mind , as the Philosopher speaks . The uses whereof are to convey and communicate the Conceptions of the Mind ( and by that means to preserve humane Society ) to derive Knowledg to maintaine mutuall love and supplies ; to multiply our Delights , to mitigate and unload our sorrows ; but above all to Honour God , and to edifie one another , in which respect our Tongue is called our Glory . Psal. 16. 2. Act. 2. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eu. ●…pid . Hec. Sutton ▪ ●…n C●…s . cap. 70. L●…c . l ●… . ●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S●…phocl . Elec. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. 〈◊〉 . de Eloq . l. 1. ●… . 4. V●…l . 〈◊〉 . l. 8. c. 9. Pluta●… . l●…b . de Praecept . gerend . Reip.

The force & power of Speech upon the minds of men , is almost beyond its power to expresse , How suddenly it can inflame , excite , allay , comfort , mollify , transport , and carry captive the Affections of men . Caesar with one word quiets the Commotion of an Army . Menenius Agrippa with one Apologue , the sedition of a people . Flavianus the Bishop of Antioch with one Oration ; the fury of an Emperour . Anaximenes with one Artifice , the indignation of Alexander ; Abigail with one Supplication , the Revenge of David ; Pericles and Pisistratus even then when they spake against the peoples liberty , over ruled them by their Eloquence , to beleeve and imbrace what they spake , and by their Tongue effected that willingly , which their Sword could hardly have extorted . Pericles and Nicias are said to have still pursued the same Ends , and yet with cleane different successe . The one in advancing the same busines pleased ; the other exasperated the people ; and that upon no other Reason but this , the one had the Art of Perswasion which the other wanted .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One spake the Right with a slow Tongue , Another fluently spake wrong . He lost , this stole the Cause , and got To make you thinke , what you thinke not .

And this power of Speech over the Minds of men is by the Poet , in that knowne passage of his thus elegantly described :

— Magn●… in popule cum sapè Coorta est Virg. 〈◊〉 . Seditio , savitque Animus Ignobile vulgus Ian●…que faces & Saxa volant , furor arma ministrat . Tum pietate gravem , ac merit is si fortè virūquem Conspêxere , silent , arrectisque auribus astant : Ille regit dictis Anim●…s & pectora ●…ulcet . When in a Multitude Seditions grow , And Vicerated Minds do overflow With swelling Ire ▪ when stones & firebrands fly , ( As Rage doth every where weapons supply ) Then if some Aged man , in Honor held For Piety , and Prudence , stand to wield , And moderate this Tumult : strait wayes all Rise up with silent Reverence , and let fall Their Angry Clamors ; His grave words do sway Their Minds , and all their Discontents allay .

The Vertues of Speech ( whereby it worketh with such force upon the Minde ) are many , which therefore I will but name , some Grammaticall , as Property , and Fitnesse , and Congruity , without Vid 〈◊〉 Orat. 〈◊〉 l. 4. 〈◊〉 〈◊〉 Eliq . 〈◊〉 . 2. Quint. l. 1. c. 5. & possim alibi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Laer●… . 〈◊〉 Zen. ●… . 7. Solaecismes and Barbarousnesse , some Rhetoricall , as choice , Purity , Brevity , Perspecuity , Gravity , Pleasantnesse , Vigo●… , Moderate Acrimony and Vehemency ; some Logicall , as Method , Order , Distribution , Demonstration , Invention , Definition , Argumentation , Refutation . A right digesting of all the Aydes of Speech ; as Wit , Learning , Poverbs , Apologues , Emblemes , Histories , Lawes , Causes , and Effects , and all the Heads or Places which assist us in Invention . Some Morall , as Gravity , Truth , Seriousnesse , Integrity , Authority ; When words receive weight from manners , and a mans Speech is better beleeved for his Life than for his Learning . When it appeares , That they arise esulce pectoris , and have their foundation v d. A. Gell. l. 1. c. ●… . 5. in Vertue , and not in Fancy . For as a man receiveth the selfe same Wine with pleasure in a pure and cleane Vessell , which he lo●…ths to put unto his mouth , from one that is soule and soiled : so the selfe same Speech adorned with the Piety of one man , and disgraced with the Pravity of another , will be very apt accordingly to be received , either with delight or loathing .

— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Hecub . A Speech from Base men , and men of Respect , Though 't be the same , works not the same Effect .

And therefore the Spartan Princes when they Plut. lib. de Audit . A. Gell. l. 18. c. 13. heard from a man of a disallowed and suspected Life , an Opinion which they approved , They required another man of reputation to propose it : That the prejudice of the person might not procure a rejection of his Iudgement . For wee are apt to nauseate at very good meat , when we know that an ill Cooke did dresse it . And therefore it is a very true Character which Tully and Quintilian Quint. l. 12. c. 1. give of a right Oratour . That he must be Vir bonus dicendi Peritus , as well a Good man as a Good speaker . Otherwise though he may speake with admirable wit , to the fancy of his hearers , he will have but little power over their Affections . Like a fire made of greene wood , which is fed with it as it is fewell , but quencheed as it is greene .

Lastly , some are Civill in Causes Deliberative , or Iuridicall , as Wisedome , pertinency and fitnes to the Nature and Exigence of the End or — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophot . Aj●…x . Matter whereupon we speake . For in that case we are to ponder and measure what we say , by the end whereunto we say it , and to fit it to all the Circumstances incident thereunto . Paul amongst the Philosophers disputed with them from the Inscription of their Altar , from the Authority of their Poets , and from confessed Maximes of Reason , by these degrees convincing them of Idolatry , and lending them to Repentance . But amongst the Iewes hee disputed out of Scripture . With Felix that looked for money , he disputed of Righteousnesse and Iudgement to come , but amongst the Pharisees and Sadduces , of the Resurrection , that a Dissention amongst themselves might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S●…phocl . Aj●…x . procure a party for him . It is not wisedome for a man in misery to speake with a high stile : or a man in Dignity with a Creeping . The same speech may be excellent in an umbratile Exercitation , which would be too pedanticall , and smelling of the Lampe in a matter of serious and weighty debate ; and that may be dainty meat i●… one place for the fancy , which in another would be too thinne for the Conscience . Nature hath guarded and compassed in the Tongue with the lips , like a folding Gate , and with the Teeth like Petulanti●… verborum co●… 〈◊〉 esse opposit 〈◊〉 〈◊〉 , &c. A. Gell. l. 1. c. 15. a double Hedge , that wee might be admonished to weigh and ponder our words before we produce them .

These are the principall Vertues . And in Opposition unto these , wee may easily collect the principall Corruptions of this Faculty , which I will content my selfe with but the naming .

The Vices in Grammer , are Solaecismes , Barbarismes , Obsoletenesse , Impropriety , Incongruity of Speech . In Rhetoricke , Sordidnesse , Tediousnesse , Obscurity , Flatnesse of Conceit , Argutenesse , and Minutiae , Gawdinesse , Wordinesse , and Empty Ostentation . In Morals , the Vices Vid. Plut. de 〈◊〉 . & 〈◊〉 . Cl●…m . Alex. Padag . l. 2 c. 7 S●…uck . Con●…iv . l. 4. c. 17. & 19. Coel. Rhodig . l. 7. c. 26. may be comprised under these two Generals , Multiloquium and Turpiloquium , Garrulous and Rotten Communication . Lastly in Civill Respects , Levity and Impertinency , like the advices of Thersites , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many and to little purpose .

But besides all these , there is one thing which De 〈◊〉 . Cle●… . Al●…x Padag . l. 2. c. 9. 〈◊〉 spec●…es qu●… plurima extra Iustitu 〈◊〉 nostrum , 〈◊〉 〈◊〉 perjuria , 〈◊〉 dicta , 〈◊〉 , Dicteria , Ob●… , &c seemeth to be the most proper Corrupter of this Ornament of Speech , and that is a Lye . For a●… every thing is then most Regular when it retains the purity of its first office and institution : So on the other side it is most depraved , when it deviates from that service , whereunto it was principally ordained . Thus a Picture , though it be never so much in the frame abused , crackt , spotted , or made any other way unvaluable ; yet if the resemblance which it beares , be expresse and lively , we still call it a true Picture : whereas if that be a false and deceitfull resemblance ( be all other adventitious Ornaments never so exquisite ) wee still accompt it False and Corrupt : So it is with the Speech of man , which though of never so great Weaknesse and Insufficiency in other respects ; yet if it retain that one property of shaping it selfe to the Conceipts of the Mind , and make levell and proportionable the words with the thoughts , it may still be said to be ( though not a good ) yet in some respect a Regular Speech , in that it is conformable to the first institution : But be all other Excellencies never so great ; yet if it be a false Image of our Intentions , Nature is diverted from her prime End , and the Faculty quite depraved , as forsaking its originall office : and indeed , other Morall Duties of the Tongue do necessarily presuppose this adequation and conformity to the thoughts , which I speake of , without which they are but Hipocrisie , and come within the compasse of the noted Corruption , a Lye : for every Hipocrite is a Lyer . I confesse there are Sinnes of Speech greater than a Lye , in the intention and degrees of their owne Guilt : But herein is the difference : the Tongue may in it ( whether Morally religiously considered ) beare a double Irregularity ( wherein it differs from other powers . )

First it may be Vnconformable to the Law of right Reason , as in all manner of vitious and unsavory Speeches . And the Corruption which hereby it incurres , is common to it with other Faculties , as the disproportion betweene Evill Thoughts and Reason dictating the contrary , worketh Corruption in the thoughts .

And then secondly it may be disproportioned to the Conceipts of the Mind in proposing them otherwise than they are inwardly 〈◊〉 , and this is properly a Lye . Which I therefore call the principall Corruption of Speech , not ( as I said ) because I conceive in it a greater measure of heinousnesse and Guilt , than in any other Speeches ( because all Guilt followes the Incomformity and Remotion from the Law of God and Reason ; and therein other Speeches , as Blasphemy , and Sedition , may have a greater measure of wickednes ) but because in a Lye I finde both the forenamed Irregularities , it being a Speech not only uneven to the Conceipts of the Mind ; but repugnant also to the Will of God , and the Law of Nature .

The next kind of Active Operations were those of Wit . The use whereof is so much the more Excellent , by how much the Wrestings and Abuse of it is the more dangerous ▪ I shall sufficiently declare the worth of it , by shewing what it is : For I take not Wit in that common Acceptation , whereby men understand some sudden flashes of Conceipt , whether in Stile or Conference , which like ●…otten wood in the darke , have more Shine than Substance ; whose Vse and Ornament are like themselves Swift and Vanishing ; at once both Admired and Forgotten : but I understand a setled , constant , habituall sufficiency of the Vnderstanding , whereby it is inabled in any kinde of Learning , Theory , or Practise , both to sharpnes in Search , subtilty in Expression , and dispatch in Execution . As for that other kinde seen in Panegyricks , Declamatory Discourses , Epigrams , and other the like sudden issues of the braine , they are feats only and sleights , not Duties and Ministeries of the Wit , which serve rather for Ostentation than Vse : and are onely the Remission of the Mind and Vnbending of the thoughts from more severe Knowledge : as walking for recreation is rather Exercise than Travell , although by the violence of the motion , or length of the way there may ensue Sweat and Wearinesse .

Now for the Corrupters of the Wit , though there be diverse ; yet none so immediate and certaine as it selfe , if alone : For Wit , though it bee Swift , yet is often Blind . And therefore the faster it hastens in Errour , the more dangerous it is to it selfe . And hence it is , that as Learning was never more bound to any , than those men , who have been emment in this Faculty , if they swayed it by Moderation and Prudence : So none have been more pernicious and violent Oppugners of Truth , than men best furnished with Acutenesse , when they turned the use of it to the strengthning of their owne Fancies , and not submitted it to Iudgement and Examination . As the fattest Soiles in Greece caused the greatest troubles ; and the Beauty of Helena , the ruine of Troy . Wit like Wine is a good remedy against the poison of the Minde ; but being it selfe poisoned , it doth kill the sooner . There ought to be●… for the right disposing of our Inventions , a mutuall reference and service between Wit and Iudgement . It is a vexation of Mind to discerne what is right and profitable , and have no inablement to attaine it : and that is Iudgement without Wit . And to have a facility of compassing an End , and a working and restlesse fancy , without direction to fasten it on a fit Object , is the onely course to multiply Errour , and to be still in Motion , not as in a path , but as in a Maze or Circle , where is continuall toyle , without any proficience or gaine of Way ; and this is Wit without Iudgement . They ought therefore , I say , to be mutuall Coadjutors each to other . Wit is the Spurre to stirre up and quicken the Vnderstanding : and Iudgement is the Bridle to sway and moderate Wit : Wit is the Hand and Foot ▪ for Execution and Motion ; but Iudgement is the Eye for Examination and Direction . Lastly , Wit is the Sayle and Oare to further the progresse in any Inquiry ; but Iudgement is the Ballace to Poise , and the Steere to guide the course to it s intended End .

Now the manner of the Iudgements Operation in directing either our Practise or Contemplation is by a discourse of the Mind , whereby it ●…educeth them to certaine Grounds and Principles , whereunto they ought chiefly to be conformable . And from hence is that Reason which Quintilian observes , why shallow and floating Wits seeme oftentimes more fluent than men of greater sufficiencies : For , saith he , those other admit of every sudden flash or Conceipt , without any Examination ; but apud Sapientes est ●…lectio & Modus : They first weigh things before they utter th●…m .

The maine Corruption of Iudgement in this Office , is Prejudice and Prepossession . The Duty of Iudgement is to discerne between Obliquities and right Actions , and to reduce all to the Law of Reason . And therefore t is true in this , as in the course of publique Iudgements : That respect of persons , or things , blind the Eyes , and maketh the Vnderstanding to determine according to Affection , and not according to Truth Though indeed some Passions there are , which rather hood-winke then distemper or hurt the Iudgement ▪ so that the false determination thereof cannot bee well called a Mistake , but a Lye : Of which kind flattery is the principall , when the Affections of Hope and Feare debase a man , and cause him to dissemble his owne opinion .

CHAP. XL. Of the Actions of the Vnderstanding upon the Will , with respect to the End and Means . The Power of the Vnderstanding over the Will , not Commanding , but directing the Objects of the Will to bee good and convenient . Corrupt Will lookes only at Good present . Two Acts of the Vnderstanding , Knowledge and Consideration . It must also be possible , and with respect to happinesse Immortall . Ignorance and Weaknesse in the Understanding , in proposing the right means to the last End .

HItherto of the Actions of the Vnderstanding , Ad extra , in regard of an Object . Those Ad Intra , in regard of the Will : Wherein the Vnderstanding is a Minister o●… Counsellor to it , are either to furnish it with an End , whereon to fasten its desires : or to direct it in the means conducible to that end . For the Will alone is a blind Faculty ; and therefore as it cannot see the right Good it ought to affect without the Assistance of an Informing Power . So neither can it see the right way it ought to take for procuring that Good without the direction of a Conducting power . As it hath not Iudgment to discover an End : So neither hath it Discourse to judge of the right Means , whereby that may be attained . So that all the Acts of the Will necessarily presuppose some precedent guiding Acts in the Vnderstanding , whereby they are pro portioned to the Rules of right Reason . This Operation of the Vnderstanding is usually by the Schoole-men called Imperium , or Mandatum , a Mandate or Command ; because it is a Precept , to which the will ought to be obedient . For the Rules of Living and Doing well , are the Statutes ( as it were ) and Dictates of right Reason . But yet it may not hence be concluded that the Vnderstanding hath any Superiority , in regard of Dominion over the Will ; though it have Priority in regard of Operation . The Power of the Vnderstanding over the Will , is onely a Regulating and Directing , it is no Constraining or Compulsive Power . For the Will alwaies is Domina s●…orum actuum : The Mistresse of her owne Operation : For Intellectus non imperat , sed solumm●…dò significat voluntatem imperantis . It doth only intimate unto the Will , the Pleasure and Law of God : some seeds whereof remaine in the Nature of man . The Precepts then of right Reason are not therefore Commands , because they are proposed by way of Man date ; but therfore they are in that manner proposed , because they are by Reason apprehended to be the Commands of a Divine Superior Power . And therefore in the breach of any such Dictates we are not said properly to offend our Vnderstanding ; but to sinne against our Law giver . As in Civill Policy , the offences of men are not against inferiour Officers ; but against that soveraigne Power , which is the Fountaine of Law , and under whose Authority all subordinate Magistrates have their proportion of government . Besides , Ejus est imperare , Cujus est punire : For Law and Punishment being Relatives , and mutually connotating each the other , it must necessarily follow , that from that power only canbe an imposition of law , from which may be an Infliction of Punishment .

Now the Condition under which the Vnderstanding is both to apprehend and propose any either end , or means convenient to the Nature of the Will , and of Sufficiency to move it , are that they have in them Goodnesse , Possibility ; and in the end ( if we speak of an utmost one ) Immortality too . Every true Object of any Power , is that which beareth such a perfect Relation of convenience & fitnes therunto , that it is able to accomplish all its desires . Now since Malum is Destruct●…vum all Evill is Destructive . It is impossible that by it selfe , without a counterfeit and adulterate face , it should ever have any Attractive Power over the Desires of the Will . And on the other side , since Omne bonum , is Perfectivum ; since Good is perfective , and apt to bring reall satisfaction along with it , most certainly would it be desired by the Will , were it not that our Vnderstandings are clouded and carried away with some crooked misapprehensions ; and the Will it selfe corrupted in its owne Inelinations .

But yet though all mans Faculties are so depraved , that he is not able as he ought , to will any Divine and Perfect Good ▪ yet so much he retains of his Perfection , as that he cannot possibly desire any thing , which he apprehends as absolutely disagreeable & destructive to his Nature ; since all Naturall Agents ayme still at their owne Perfection . And therefore impossible it is , that either Good should be refused , without any apprehension of Disconvenience ; or Evill pursued , without any appearance of Congruity or Satisfaction . That it may appeare therefore how the Vnderstanding doth alwaies propose those Objects , as Good to the Will , which are notwithstanding , not only in their owne Nature , but in the Apprehension of the Vnderstanding it selfe knowne to be evill . And on the contrary , why it doth propose good Objects , contrary to its owne Knowledge , as Evill . We may distinguish two opposite conditions in Good and Evill : For first , all Evill of Sin , ( though it have Disconvenience to mans Nature , as it is Destructive ; yet ) on the other side , it hath agreement thereunto , as it is crooked and corrupt . As continuall drinking is most convenient to the distemper of an Hydropticke Body , though most disconvenient to its present welfare . Now then as no man possessed with that disease , desires drinke for this end , because he would dye , though he know that this is the next way to bring him to his Death ; but only to give satisfaction to his present Appetite : So neither doth man follow exorbitant and crooked courses , onely that hee may therby come to Destruction ( though he is not ignorant of that issue ) but onely to give way to the propension of his depraved Nature . In the same manner likewise Goodnes , though it have the most absolute Convenience to man , as it is Perseclive , & in respect of his finall advancement thereby ; yet 〈◊〉 hath as great a disconvenience toward mens corrupt Faculties , as it is a strait rule to s●…uare them by , & in respect of its R●…ctitude . As light , thou●…h it be in its own property , the perfection of the Eyes ; yet to distempered Eyes , it works more trouble than delight , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A●…st ●…thic . l. 3. ●… . 7. because as in Philosophy ▪ Quicquid recipitur , recipitur ad modum recipientis so , Quicquid appetitur , appetitur ad modum appetenti●… . So that if the 〈◊〉 it selfe bee by inherent pollution depraved and evill , it cannot but desire every thing that beares proportion & conformity to its own distempers . And this I take to be the maine reason , why men of corrupt and irregular desires , oftentimes fasten Delight on those Objects which they know to be Evill , and are quite averse from those which yet they assent unto as Good .

To which I may adde another , namely , the Resolution of a Corrupt Will to yeeld unto it selfe all Present Satisfaction , and not to suffer it selfe to be swayed with the Preoccupation of a Future Estate : Insomuch that the small content which mans Nature receiveth from the Actuall fru●…ion of some instant-conceited Good , prevailes more to draw on Appetite , then the fearfull Expectation of ensuing Misery , can to deterre from it . And the present irksomnesse of Pious Duties , have more power to divert the corrupt Minde from them ; then the Fore-conceipt of Eternall blisse can have to allure the Mind unto a Delight in them . Hence then it appeares , what I understand by that first condition , wherewith Reason is to propose any End or Means to the Will , that it may be desired ; namely , Sub Ratione Boni , under the Condition of Good , not alwayes True and Morall ; but somtimes as it is so apprehended by a depraved Vnderstanding , Sub conceptu Convenientia : as it beares Conformity to the present Crooked Estate of mans Will : a Deprâved Vnderstanding I say , and not alwaies properly and precisely a Darkened Vnderstanding ; Depraved by Neglect and Inconsiderablenesse ; not darkned by Ignorance and Blindnesse . For there may bee an Irregular Will with a Iudgement rightly informed by Truth . Otherwise there could not be any offence of Presumption and Knowledge . We are therefore to consider that there is in a Well-stayed Reason , a double Act in the directing of the Will . The one respecteth the Nature and Quality of the Object : the other , more peculiarly the Circumstance of Time : the one is properly Knowledge ; the other Circumspection , arising out of Meditation , and more close pressing of the Object , which is knowne as Good to the Will , against Insinuations of Sensitive Desires , which aime onely a●… the Fruition of pleasure present . First , the Vnderstanding proposeth to the Will Felicity , as an Absolute and Eternall Good , which cannot but be desired . Next , it proposeth means for the attaining of it ; namely , the practise of these Precepts , which are revealed unto us as necessary for purchasing the End desired . The Will being , besides its own Corruption , transported by the Sensitive Appetite , finds great Irksomnesse in those means . A re●…raint of al those present Ioyes , Delights , Satisfactions , which it instantly pursues : it perceiveth that great trouble is to be expected , many Prejudices and Difficulties to be grapled with ; a severe hand to be held over Passions ; a narrow Restraint to be observed towards Mutinous and Rebellious Eruptions of the Minde , fewer inablements for advancing our Fortunes , and infinite other the like bars of present contentment ; which withdraw the Will , and make it renounce courses so severe and disagreeable to the Liberty it desires . Hereupon comes the second Act of the Vnderstanding , Efficacy and Weight of Consideration , whereby it compares the Circumstances of that Difficulty of Good to the Will in regard of the small time , they shall continue ; with the consequent and unspeakable Good , that will in the end ensue there from , and also with the unsufferable Torments that follow the vilenesse of present Pleasures . Whence the Will is made more inclinable ( by the Assistance of greater Power than its owne ) to goe along rather through Thornes with Vertue , than with adulterate and painted pleasures to daunce towards ruine .

Now of these two , the defect of the former works properly a Blinded Vnderstanding ; but the Defect of the Latter , namely , an Insufficiency and Inefficacy of pondering the Circumstances , and pressing the endlesse Consequence of Good or Evill , works properly a Depraved Vnderstanding , in regard of Practicall or Applicative Direction . As a man walking in some deep Contemplation by a Ditch ; though his Eyes be open to see a present danger before him , yet may happly fall into it ; not out of Blindnesse , but out of Inconsideratenesse , as not fixing his conceipt thereon ; but being wholly possessed with other thoughts . In like manner , the Vnderstanding being taken up by the Imposture of the Affections , with the conceit of present Good , or present Ill in any Object , and thereby being diverted from a serious Inquiry , after the true Rectitude and Obliquity therof , suffers the Will fearfully to plunge it self in danger and misery .

Another Condition , under which and End or Means are to be proposed by the Will , is Sub rationo Eossibilis , as a good Possible . For if once the Vnderstanding discover Impossibility in any Object , the Will cannot fasten any desire upon it : Since all Appetite is only terminated by that which can replennish and satiate the Power . Now all Satisfaction is by Fruition ; all Fruition necessarily presupposeth a Possibility of Acquiring : So that where this is taken away , the Will is left Hopelesse , and therefore Desirelesse ; and therefore we see that the neerer any things comes to Impossibility , the more averse is the Will of most men from it : as is plaine in these things that are perplexed and difficult to ateaine . And if here the wish of him in the Poet be objected :

O mihi praeteritos refer at fi Iupiter ann●…s ? O that Iove would me restore , The yeares that I have liv'd before .

It may be answered that this was a Wish only , and not a Will . Since that which a man willeth , he doth really endeavour to obtaine .

The last Condition ( which is restrained onely to the utmost end of mans desire ) is that it bee proposed , Sub ratione Immortalis , as an Immortall Good . The Endlesnesse of Happinesse is that only which maketh it a perfect End . For the Mind of man naturally is carried to an Immortality of Being ; and therefore also consequently to an Immortality of Happinesss ; it being a necessary Desire of all Naturall Agents , to attaine a Perfection proportionate to the measure of their Continuance . So then mans End must not be only Good , but for ever Good , Totally and Eternally : not onely a Fulnesse of Ioy in the nature of it ; but a Fulnesse of Perpetuity in the Continuance . Most perfect in proportion in the Spirituality ; most infinite in proportion to the Immortality of mans Soule . The Frailty and Languishing of any Good , and a Foresight of the losse thereof , with the ablest Mi●…ds doth much weaken the Desire of it . And the reason is , because Providence and Forecast is a certaine companion of the humane Nature ; and he which is most a man , is most carefull to contrive the advancement of his Future Estate . It is beastiall to fasten only upon Present Good ; this being a maine difference between the Vnderstanding , and the Sensuall Appetite , that this respecteth only the present Ioy that is at hand ; but that being secretly conscious of its owne Immortality , fastens it selfe upon the remotest times , yea outrunnes all time , and suffers it selfe to bee ever swallowed up with the Meditation and Providence of an Endlesse Happinesse . And therefore Ethic. l. 1. the reason that Aristotle brings against his Masters Ideas , argues an Vnderstanding lesse Divine in this particular than Plato's was , when hee saith that Eternity doth no more perfect the Nature of Good , than Continuance doth the Nature of White . For though it be true , that it is not any Essentiall part of Goodnesse in it selfe ; yet it is a necessary and principall condition to make Goodnesse , Happines ; that is , an Adequate Obiect to mans Desires ; there is not then the same proportion between Eternity and Good , as there is between Continuance and White : For Continuance is altogether Extrinsicall and Irrelative in respect of White ; but the Happinesse of man hath an Intrinsicall Connection with Immortality , because mans Vtmost and Adequate Good must be proportioned to the Nature of his Minde ( for that is no perfect Good that doth not every way replennish and leave nothing behind it that may be desired ) So that man himselfe being Endlesse , can have none End able to limit his desires , but an Infinite and Immortall Good ; which hee may enjoy without any anxiety for After-Provision . I dare say there is not an A theist in the world , who hath in his Life be-beasted himselfe by setting his Desires onely on Transitory and Perishable goods , that would not on his death-bed count it the best bargain he ever made to change Souls , with one of those whose Diligence in providing for a Future Happinesse , hee hath often in his beastly Sensuality impiously derided .

Now of these two Directions of the Vnderstanding to the Will , in desiring the End or Means , the Corruption is for the most part more grosse and palpable in Assistance to the Means , than in the Discovery of the End ; and farre oftner fayles the Will herein than in proposing an Object to fix its Desires upon . For we may continually observe , how a world of men agree all in opinions and wishes about the same Supreme and Immortall Happinesse , the Beatificall Vision ; Every Balaam fastens on that ; and yet their means unto it are so jarring and opposite , that a looker on would conceive it impossible that there should be any Agreement in an End , where is such notable Discord in the wayes to it . The reason which I conceive of this difference , is the severall Proportion , which the true End and the true Means thereunto beare unto the Will of man . For it is observable , that there is but one Generall Hinderance or Errour about the right End , namely the Ignorance thereof . For being once truly delivered to the Vnderstanding , it carries such a proportion to the nature of the Will ( being a most perfect fulfilling of all its wishes ) that it is impossible not to desire it ; but the disproportion betweene man and the right means of a true End is farre Greater . For there is not only Errour in the Speculation of them , but reluctance in other practique Faculties , proceeding from their generall Corruption in this Estate , and nayling the Affection on the present Delight of Sensuall Objects . First , for the Vnderstanding , I observe therein a double Hinderance concerning these Means : Ignorance Ignorantia & Difficultas . Aug. and Weaknesse ; the one respects the Examination of them ; the other , their Presentation or Inforcement upon the Wil. For the former of these , there seemes to bee an equall difficulty between the End and the Means , as proceeding in both from the same Root . But in this very convenience there is a great difference ; for the Ignorance of the End is farre more preventable ( considering the Helps we have to know it ) than of the Means . Not but that there are as powerfull Directions for the Knowledge of the Means , as of the End ; but because they are in their Number many , and in their Nature repugnant to mans Corrupt Minds . There is therfore more Wearinesse , and by consequence ▪ more Difficulty in the Inquiry after them , than after the End , because that is in it selfe but One ; and besides , beares with it ( under the generall Notion of Happinesse ) such an absolute Conformity to mans Nature , as admits of no Refusall or Opposition : Insomuch that many that know Heaven to be the End of their Desires , know yet scarse one foot of the way thither .

Now besides this Ignorance , when the Knowledge of the means is gotten , there are many prejudices to be expected before a free Exercise of them . For ( as Aristotle observes ) amongst all the Conditions required to Morall Practise , Knowledge hath the least sway . It hath the lowest place in Vertue , though the highest in Learning .

There is secondly in the Vnderstanding Weaknesse , whereby it oftentimes connives at the Irregular Motion of the Will , & with drawes it from Examining with a piercing and fixed Eye , with an Impartiall and Bribelesse Iudgement , with Efficacy and weight of Meditation , the severall Passages of all our Actions , with all the present and consequent Inconveniences of crooked courses . It were a vaste labour to runne over all the Oppositions , which vertuous means , leading to an Happy End , doe alwayes finde in the severall Faculties of man : how the Will it selfe is stubborne and froward ; the Passions Rebellious , and Impatient of Suppression ; the Senses and Sensitive Appetite thwart and wayward , creeping alwayes like those under-Coelestiall Orbes into another motion , quite contrary to that which the Primum Mobile : Illightened Reason should conferre upon them . Sufficient it is , that there is a Disproportion between the means of Happinesse , and the generall Nature of Corrupt man . For all Goodnesse is necessarily adjoyned with Rectitude and Streightnesse ( in that it is a Rule to direct our Life ) and therefore a Good man , is called an Vpright man ; one that is every where Even and Strait . To which Aristotle perhaps had one Eye , when hee called his Happyman , a Foure-square man , which is every where smooth , stable , and like himselfe . But now on the other side , mans Nature in this Estate of Corruption , is a Distorted and Crooked Nature ; and therfore altogether unconformable to the Goodnesse which should as a Cannon , direct it to the true and principall End it aymeth at . And this is the reason , why so many men are Impatient of the close and narrow passage of Honesty . For crooked and reeling Movers necessarily require more Liberty of way , more broad courses to exerise themselves in : as wee see in naturall Bodies , a crooked thing will not bee held within so narrow bounds as that , which is strait .

CHAP. XLI . Of the Conscience ; its Offices of Direction , Conviction , Comfort , Watchfulnesse , Memory , Impartiality . Of Consciences Ignorant , Superstitious , Licentious , Sleeping , Frightfull , Tempestuous .

THere remaines yet one higher and diviner Act of the Practicall Vnderstanding , of most absolute power in man , and that is Conscience . Which is not any distinct Faculty of the Soule , but onely a Compounded Act of Reason , consisting in Argumentation : or a practique Syllogisme , inferring alwaies some Applicative and Personall Conclusion , Accusing or Excusing .

The Dignities whereof are to bee gathered from the Offices of it , and from the Properties of it .

The maine Offices are three ; Direction , Conviction , Consolation , whereof the two last alwayes presuppose the first with a contrary Qualification of Breach and Observance .

The Direction of Conscience consists in a Simple Discourse : or ( as I may so speake ) in a Direct Ray of Vnderstanding , gathering Morall or Divine Conclusions from a presupposed habit of Principles , either from the reliques of our Originall Knowledge naturally imprest , or by concurrence of Religion and Theologicall Precepts spiritually iuspired into the Practique Iudgement or hearts of men . The observance of which Conclusions it imposeth upon all those Executive Powers , which each particular Conclusion doth most immediately concerne upon paine of hazarding our owne Inward Peace , with that sweet repose and security of Minde which followes it ; and also ( as the Heathen●… themselves have observed ) upon feare of i●…curring the displeasure of that God , concerning whom the very light of Nature hath revealed thus much , that as his Penetrating and S●…arching Eye is able to read our most retyred Thoughts : so his impartiall and unpreventable Iustice hath thunder and fire in store for the Rebellions against this Faculty , which he hath made to be , as it were , his Officer and Herauld in all mens hearts .

The two latter of those Offices consist in a Reflection of that former discourse upon mens Actions , and according as is discovered in them , either an observance or neglect of those imposed Duties : the heate of that Reflection is either Comfortable or Scorching . Now of these two ; that of Conviction is nothing else but a performance of that Equivocall killing promise made by the Serpent to our seduced Parents ; I meane an Opening of their Eyes , to know with desperate Sorrow the Good they had irrecoverably foregone ; and with feare , shame and horrour , the Evill which they plunged themselves and their whole posterity into . This one Act it is which hath so often confuted that Opinion of Aristotl●… touching Death , that it is of all things most Terrible ; in that it hath it pursued many so farre , as that it hath forced them to leap out of them selve , and to preferre the Terrour of Death and Darknesse of the Grave , before the grisly Face of a Convicting Conscience .

The chiefe Dignity hereof consisteth in Consolation , whereby it diffuseth into the whole man , from a secret assurance of divine favour ( for nothing can throughly calme the Conscience , but 〈◊〉 ) a sweet Tranquillity , silent Peace , setled Stayednesse , and ( which is highest of all , a ravishing Contemplation , and ( as it were ) Pre-fruition of Blisse and Immortality .

The prop●…rties of the Conscience ( whereby I understand the Ministeries , which it never fayles to execute in man ) are as I conceive , principally three ; Watchfulnesse , Memory , Impartiality . It keeps alwaies Centin●…ll in a mans Soule●…and like a Register , records all our good and ill actions . Though the Darknesse of the Night may hide us from others , and the Darknesse of the Mind seem to hide us from our selves ; yet still hath Conscience an Eye to looke in secret on whatsoever we●… doe , whether in regard of Ignorance or Hardnesse . Though in many men it sleep in regard of Motion ; yet it never sleeps in regard of Observation and Notice : it may be Hard and Seared , it can never be Blind . That writing in it which seemes Invisible and Illegible , like letters written with the juice of Lemmon , when it is brought to the fire of Gods Iudgement , will be most cleere . And for the next ( if we observe it ) there is nothing so much fastened in the Memory , as that which Conscience writes : all her Censures are written with Indelible Charact●…rs , never to be blotted out . All or most of our Knowledge forsakes us in our Deaths ; Wit , Acutenesse , variety of Language , habits of Sciences ; our Arts , Policies , Inventions , all have their period and fate : onely those things which Conscience imprinteth , shall be so far from finding any thing in death to obliterate & raze them out , that they shall be thereby much more manifest ; whether they be impressions of Peace or Horrour . The Testimoni●…s of Comfort ( if true ) are fastened in the Heart with such an Hand as will never suffer them finally to bee taken out : and if they be Accusatory and Condemning , the Heart is so Hard , and they so Deep , that there is no way to get them out , but by breaking or m●…lting the Table they are written in ; that only course can be taken to make Conscience forget .

Then thirdly it is a most Bribelesse Worker , it never knows how to make a false report of any of our w●…yes . It is ( if I may so speake ) Gods Historion , that writes not Annals , but Iournals ; the Words , Deeds , Cogitations of Houres and Moments ▪ never was there so absolute a Compiler of Lives , as Conscience . It never comes with any prejudice or acceptation of persons , but dares speake truth as well of a Monarch , as of a Slave . Nero the Emperour shall feele as great a fire burning in his breast , as he dare wrap the poore Christians in to light him to his Lust. There is scarse one part in man , but may be seduced , save his Conscience . Sense oftentimes conceives things which are not ; Appetite and Imagination can transport the Will , and themselves both may be drawne by perswasion contrary to their owne propensions ; this onely deales faithfully with him , whose witnesse it is , though it bee to the confusion of it selfe and him , in whom it lodgeth . It may I know erre sometimes and mistake ; but it can never by any Insinuation be bribed to contradict its owne Iudgement , and register White for Blacke .

The Corruption of Conscience arises principally from two Extremes ; the one occasioned by Ignorance ; the other by Sinne ( for I oppose these two here , as concurring to the Corruption of Conscience after a different manner ) The o●…e is when the want of due Knowledge drawes the Conscience , to sinister determinations , either in Practise or Forbearance . The other when evill Habits and Actions defile the Conscience . Now both these containe under them sundry Degrees of Corruption .

From Ignorance ▪ First , comes a ●…ettered and Restrained Conscience , fearfully binding it selfe to some particular Acts , without sufficient grounds . Next a Licentious and Indulging Conscience , giving Freedome to it's selfe in such course , as whereunto it hath no warrant upon unacquainting it selfe from either .

Then from the other Root there comes : First , a Dead , Secure and Sleeping Conscience by Common and Customary Sinnes . A Pale , Sweating , and Affrighted Conscience by Atheisticall and Vnnaturall Sinnes :

— Tum frigida mens est Criminibus ; tacitâ s●…dant prac●…rdia culpa . The Guilt which from unseen pollution springs , Cold-sweating Horrour on their bosome brings .

A Desperate , Tempestuous and Ravening Conscience from Blasphemous and Open Sinnes . Not but that any of these may come from any Sinne ; but that the Quality of some Sinnes doth for the most part carry with it some particular dispositions and kindes of a distempered Conscience . But because all these , as also this whole discourse pertaines to a highe●… Science , I shall here forbeare to speake more of it .

CHAP. XLII . Of the Will : it 's Appetite : with the proper and chiefe Objects thereof , God . Of Superstition and Idolatry . Of its Liberty in the Electing of Means to an End . Of its Dominion Coactive and Perswasive . Of Fate , Astrology . Satanicall Suggestions . Of the manner of the Wils Operation . Motives to it . Acts of it . The Conclusion .

I Proceed to the last Faculty of mens Soul , his Will . Which doth alone governe , moderate , and over-rule all his Actions . The Dignity whereof consisteth in three peculiar Perfections ; Appetite , Liberty , Domination . The former respecteth an End ; the two Latter , the Means thereunto conducing . Arist. 〈◊〉 . l. 1. c. 1. Lib. 8. cap. 5. The Desires are fixed on some Good throughly proportion to the widenesse of the Heart : then the Liberty of the Will grounded on the Direction of the Iudgement , makes choise of such Means , as are most proper for attaining of that Good : and lastly , the Dominion imployes all inferiour Faculties for the speedy Execution of those Means .

Sundry Ends there are , which may bee desired upon particular and conditionall occasions : but the true Vltimate , utmost and Absolute Good is God . All other Ends are Ministring and Subordinate ; Ethic. l. 1. c. 2. he only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as Aristotle cals his Felicity , the Supreame & overruling End ; the Fountaine of all other Goods : from the remote participation of whose perfections all other receive that soantling of satisfaction & proportion , which they beare unto mans Will . And therefore some Philosophers have simply called him Bonum & Bonum Superessentiale the only Self . Sustaining , and Selfe . Depending Good , that is onely able throughly to satiate and replenish the unlimited Desires of the Soul of man .

The Corruptions of the Desires fastened on him , are the two Extremes of Excesse and Defect . The Extremes of Excesse are Supers●…itlon and Idolatry ; a worshipping of false gods , or a false worshipping of the True . Both proceeds from the confused mixture of Originall Blindnesse , with the reliques of naturall Knowledge . This latter gives us a sight in the Thesis and Generall , that a God there is to be desired : but touching the Hypothesis , who that God is , with the Circumstances and manner of his Worship , Nature leaveth the Soule by occasion of the latter in a maze of of Darknesse and unavoydable Doubting and Vncertainty . So that Nature gives light enough to discover the Necessity of a Duty ; but not to cleere the Means of Execution . Light enough to enjoyne a walking ; but the way being a narrow way , is on every side hedged up from her view . The other Extreme of Desect , is either Atheisme , in not acknowledging , or Ignorance in not seeing , that God whom wee ought to serve and desire . Both which ( if Affected and Voluntary , as usually they are ) proceed either from Guilt ; or a Consciousnesse of fearefull Crimes , which make men study to flatter their distracted Spirits in the perswasion that no Iudge sees them ; or else from a Sensuality and a Desire and purpose to give Indulgence to themselves in their evill courses ; thinking like that foolish Bird , that there is no Fowler to catch , no snare to intrap them , if their Eyes be but seiled up , and their heads thrust into the hedge of their owne darknesse : Though herein both the Atheists discovers Divinity , and the Ignorant person Knowledge enough to convince their owne Consciences , and condemne themselves .

The Dignity of mans Will in regard of Liberty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Zeno ▪ apud 〈◊〉 . l. 6. Vnde Stolel Sapientes ; Reges appellahant . consisteth in the Freedome , which it hath to chuse or reject Means ordained for the Compassing some proposed End , according as the Vnderstanding shall finde them more or lesse Conducible Ibid. for the attainment of it . It is , I say , a chusing Ethic. l. 3. c. 1. of the Means : For Election ( as Aristotle determines ) is never of the End . Wee doe not Chuse , but necessarily Desire to be Happy . The matter of our Happinesse being proposed without appearance of present inconvenience : because every thing is naturally prone to its owne Perfection , where there are no intervenient discommodities to affright it . And yet neither is the Freedome of the Will any whit impaired by such a necessity . For as wee say in Divine Attributes , that God hath perfect Power , though he cannot sinne : So wee may conclude of the Will , it shall in the State of Glory ( for then only shall our utmost Good be chosen without any shadow of disconvenience ) have perfect Liberty ▪ Notwithstanding it shall never be able to Will an Absence from the Vision of God ; since the Liberty of such a Desire would be no Liberty , but Imperfection and V●…naturalnesse . Now of all other Perfections , this hath , in respect of the utmost End , bin quite Depraved , being now in Corruption , without the Assistance of Spirituall or new Infused Grace , throughly disinabled from seeking means , which may truly lead to the fruition of God , and utterly cap●…ivated and inthr●…lled to the Tyranny of Sin . So that this Liberty is left inviolated , onely in Naturall , Morall and in Civill Actions ▪ Concerning which , there is a Law in Nature , even the reliques and indeleble Foot prints of mans first Innocency , which moderates the Elections of the Will for its owne and others Temporall Good .

The Dominion and Supreme Command of the Will is onely over those Powers to the Production of whose Operations , it doth by its 〈◊〉 ▪ Authority concurre as an Absolut●… Efficient , or a least , as a Moving Agent . It reacheth not therefore so farre as to the Command of the Vegetative Power : For we cannot command our Stomacks to digest , or our Bodies to grow , because the vegetative faculties , which were instituted not for the proper service of Reason , but of Nature ; neither reacheth it to an Vniversall Command of the Senses ; but onely by the Mediation of another Faculty , over which it hath more Soveraigne Power : As it can hinder Seeing , not immediately , but by the Locomotive Power , by closing the Eyes . And the same is true of the Inward Senses ; for the Memory and Imagination often fasten upon Objects , which the Desire of the Will is , should not be any way represented unto those Powers : So likewise in the Sensitive Appetite , when once Objects belonging thereunto , creep upon the Fancy ▪ Irregular motions oftentimes violently resist the Will and the Law of the Members , carrieth men captive from the Law of the Mind . Lastly , the Will hath no Dominion Absolute and Soveraigne over those Apprehensions of the Vnderstanding , which depend on necessary and demonstrative Principles : It can require it not to discourse about such Objects , and divert it ; but it cannot make it assent unto them contrary to the Evidence of Truth demonstrated . Briefly then , the Dominion of the Will is partly Mandatory , and partly Perswasive . The one is Absolute , working on meere Passive and Obedient Faculties ; the other more Conditionall , and upon Supposition of Regularity or Subjection in the Inferior Powers . For the Will hath both an Oeconomicall Government in respect of the Body , 〈◊〉 . 〈◊〉 . l. ●… . c. ●… . and the Moving Organs thereof , as over Servants : and it hath a Politique or Civill Government towards the Vnderstanding , Affections , and Sensitive Appetite , as Subjects , with which by reason of their often Rebellions , it hapneth to have sundry conflicts and troubles : as Princes from their seditiou●… and rebellious Subjects . So that the Corruption of this Power in the Will , is either Tyranny in it selfe , or Vsurpation in another ; an Abuse of it , and a Restraint of it . The Abuse , when the Will absolutely gainsayes the Counsels , Lawes , and Directions of the Vnderstanding , which is wrought by the Allection , Inticing & Insinuation of the Sensitive Appetite , secretly winning over the Will to the Approbation of those courses , which are most delightfull to sense : for since the Fall , the sweet Harmony and Subordination of Sense to Reason , and of Reason to God is broken ; and the highest Faculties of the Soule become themselves Sensuall and Carnall . And the Restraint when the Will is desirous to obey the Dictates of Reason , or of Grace ; and Lust by her tyranny overbeares the Soule , and leads it captive to the Law of Sinne , so that a man cannot do the things which he would . As a Bird whose wings are besmeared and intangled with some viscous slime , though hee offer to flye , yet falleth downe againe .

Now touching the Corruption of the Will in regard of Desire , Liberty and Dominion ▪ there have been heretofore some who ascribed them to Naturall and Divine Causes , and so make the Will to be corrupted only , ab Extrinseco , and that Necessarily . The Stoicks , they framed a supreme swaying Power , inevitably binding it , as all other Agents to such particular Actions by an eternall secret connexion & flux of causes , which they call Fate . Astrologers understanding by Fate nothing L●…ert . i●… Zen. Pi●…t . de placit . 〈◊〉 . l. ●… . c. 27 , 28. Sen. Ep. 96. A. G●…ll . l. 6. c. 2. but the Vniforme and Vncha●…gable working of those beautifull Bodies , the Heavenly Orbes , and their Influencies upon Inferiours , annexed unto them a Binding Power Necessarily , though Secretly over-ruling the Practises of men . Inquire the reason , why one man lives conformably to the Law of God and Nature , another breakes out into Exorbitant courses ?

Anne aliud , quàm — — 〈◊〉 , & occulti miranda potentia Fati ? What is it else , but Stars Malignity , And wondrous power of secret Destiny .

It is not to be denyed , but that the Heavens Vid. ●…useb . C●…sariens . de pr●…parat 〈◊〉 . lib. 6. & Max. Tyrium dis●… . 3. Plut. advers. 〈◊〉 . Tertul. Apol. ●… . 1. & ●…bi no●… Herald . Aug. de ●…iv . 〈◊〉 . l. 5. c. 1 , 7 , 8. having strong and powerfull Operations on all Sublunary Corporall Substances may in altering the humours of the Body , have by the mediation thereof , some kind of Influence ( if it may bee so called , upon the manners ; but to ascribe unto them any Dominion , is as much repugnant to Philosophy , as it is to Piety . For by Binding , the Actions of mans Will to such a Law of Destiny , and making them inevitably to depend upon Planets , Houses , Constellations , Conjunctions , &c. Wee doe not onely impiously take away the Guilt of Sinne , in that we make all mens Lapses to be wrought without free Principle in himselfe ( and so d●…rogate from the Iustice of God , in punishing that , whereunto wee were by other of his Creatures unavoydably determined ) nor onely rob God of his Mercy , in Ascribing those vertuous dispositions of the Mind ( which are his immediate Breathings into man ) unto the Happy Aspect of the Heavens ) but withall wee deny to the Soule both Naturall Motion and Spirituality . Naturall Motion first ; since that alwaies flowes from an Inward Principle , that is Essentiall to the Mover ( which in the Will must needs be free and voluntary ) and not from violence or impression made by some Extrinsicall Worker . And then Spirituality likewise ; since the Heavens , being Corporall Agents , can therefore extend the Dominion of their Influence no farther than over Bodily Substances . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom●…r . Odyss. . ●… .

Others there have been yet more Impious , which seeke to fasten all the Corruptions of their Wils on somthing above the Heavens , even the Eternall Foreknowledge and the Providence of God : As if my Foreknowledge , that on the morrow the Sunne will rise ; or that such men as these shall one day be brought to a severe Doom , were the Cause working Necessity of the next Day , or the last Iudgement . It is true indeed , Gods Prescience imployes a Necessity of our working after that manner , as he foreknowes : but this is Necessitas onely Infallibilitatis , in regard of his Vndeceivable Knowledge , which ever foresees things as they will certainly come to passe by the free or naturall workings of the Agents , whence they proceed . It is not Necessitas Coactionis , or Determinationis , whereby the Will of man is without any other disposition or propension in it selfe , inforced or unspontaneously determined to the producing of such Effects . The Actions of our Will are not therefore necessarily executed , because they were foreknowne , but therefore they were foreknowne , because our Will would certainly execute them , though not without Freedome and Election . And for Providence notwithstanding there be Providentia Permissiva , whereby Aug. de ●…iv . 〈◊〉 . l. 11. c. 17 , 18 l. 14. c. ●…6 ▪ God hath determined to suffer and permit men to sinne ; and moreover a Disposing Providence in Ordering ●…ab . de 〈◊〉 . c. 6. de Co●…rept . & G●…at . c. 10. Epist. 120. all things in the World unto his owne Glorious Ends , yet we may not presume to think that God doth determine , or actuate , impell , and Cap. 2. de Gen. Co●…tr . Mani●…l ▪ l. 2. c 28. overrule the wils of men to Evill . It is true indeed that nothing is done which God in all respects De 〈◊〉 . ad 〈◊〉 . l. 11. c. 4. dothwill , shall not be done with the secret Will De Trin. l. 3. c. 4 Octoginta criumque . q. 2●… . of his good pleasure ( for who can withstand his Will ) and that his purposes are advanced by all the operations of the Creature : but yet hee doth not so worke his Will out of mens , as thereby to constraine and take away theirs ( for indeed the constraint of a liberall and free Faculty , is ( as it were ) the extinction thereof ) This were an Argument of Weaknesse , as if hee were not able to bring his owne Ends about , but by chaining and 〈◊〉 his Oppugners from exercising the Freedome which he first gave them ; nor doe his owne Uid . E●…seb . de praepara●… . Will , but by taking away his owne Gifts . But Evang. l. 6. c. ●… . herein is rather magnified the Power of his Providence , 〈◊〉 . Alex. contra Iul. l. ●… . and the great Wisedome of his Power , that notwithstanding every man worketh according Hin●… et●…am quod saci●…nt contra voluntat●…m D●…i , non 〈◊〉 , visi voluntas De●… . Aug. de Prad . Sanct. l. ●… . c 16. to the inclination of his owne heart , and that even Rebelliously against him ; yet out of so many different , so repugnant , so contrary intents , hee is able to raise his owne Glory ( the ▪ End whether we will or no , of all our Actions ) and even when his Will is most resisted , most powerfull to fulfill it . For as sundry times Gods Revealed Will is broken , even by those , whose greatest desires and endeavours are to keep it : so alwaies his Secret Will is performed . Eve●… by the free and Selfe-moving Operations of those who set themselves stubbo●…nly to oppose it . There is not ▪ then any Supreame Destiny , Extri●…sically moving , or Necessarily binding any Inferiours to particular Actions ; but there is only a Divine Providence , which can , as out of the Concurrence of differing and casuall Causes ( which we call Fortune ) so likewise out of the Intrinsicall Operation of all Inferiour Agents ( which we call Nature ) produce one maine and Supreame End , without strayning or violating the proper Motions of any .

Lastly , many men are apt in this case to father their sinnes upon the motions of Satan , as if hee brought the necessity of sinning upon them ; and Rom. 7. 17. as Saint Paul said in Faith , Not I , but Sinne in me : So they in Hipocresie , Not I ▪ but evill motions cast into Math 4. 3. me ; and because the Devill is in a speciall manner called the Tempter , such men therefore ▪ thinke to perswade themselves , that their Evill commeth not from any Willingnesse in themselves , but from the violence of the Enemies Power , Malice , and Policy . It is true indeed , that the Devill hath a strong Operation on the Wils of Corrupt men

1 First , because of the Subtilty of his Substance whereby he can winde himselfe and his suggestions most Inwardly on the Affections and Vnderstanding .

2 Secondly , because of the Height of his Naturall Vnderstanding and Policy , whereby he is able to transfigure himselfe into an Angel of Light , and so to method and contrive his devices , that they shall not misse of the best advantage to make them speed .

3 Thirdly , because of the vastnesse of his Experience , whereby he is the better inabled to use such plots as have formerly had the best successe .

4 Fourthly , because of his manner of Working , Luke 11. 21. 1. Peter 5. 8. Rev. 12. 3. ●… 〈◊〉 . 27. Heb. 3. 13. Rom. 7. 11. grounded on all these , which is Violent and Furious for the Strength ; and therefore he is called a Strong Man , a Roaring Lyon , a Red Dragon . And Deep for the subtilty of it ; and therefore his working is called a Mystery of Iniquity , and Deceivablenesse of Iniquity . Which is seene : First in his Accommodating himselfe to our particular Humours and Natures , and so following the tyde of our own Affections . Secondly , by fitting his Temptations according to our Vocations and Personall Imploiments , by changing , or mixing , or suspending , or pressing , or any other the like qualifying of his Suggestions , according as he shall find agreeable to all other Circumstances . But yet wee doe not find in any of these any violation of mans Will , nor restraint of his Obedience ; but rather the Arts that are used to the inveagling of it . The Ep●… . ●… . 11. Eph●…s . 7. 2. 2. 〈◊〉 . 2. 26. Ep●… ▪ 6. 11. 2. Co●… . 2. 11. 2. Tim. 2 ▪ 26. working then of Evill Angels , are all by Imposture and Deceit towards Good men ; and in respect of Evill men , they are but as those of a Prince over his Subjects ; or of a Lord over his Slaves and Captives ; which may w●…ll stand with the Freedome of mans Will , And therefore his temptations are in some place called the Methods , in others , the Devices ; in others , the S●…ares of S●…tan : 〈◊〉 〈◊〉 〈◊〉 . All words of Circum●…ention , and presu●…pose the working of our own ▪ Wi●…s : Though then Satan have in a notable manner the name of Tempt●…r ▪ belonging to him ; yet wee are told in another place , that ▪ Every man is tempted when hee Vi●…ij A●…thor 〈◊〉 decipientis Callidita●… & Homini●… Consentient is 〈◊〉 . Au●… . de p●…ccat . Orig. l. 2. ●… . 〈◊〉 . is drawne away of his owne Conc●…piscence , a●…d intic●…d ▪ So that the Devill hath never an 〈◊〉 Temptation ( such an one as carryes and overcomes the Will ) but it is alwaies ioyned with an Inward Temptation of our owne , proceeding from the decei●…fulnesse of our owne lusts . So that in this Li●… . de 〈◊〉 . 〈◊〉 vin. 〈◊〉 . case every man may say to himselfe as Apollodoru●… in Plutarch dreamed of himselfe , when he thought he was boyled alive in a vessell , and his heart cried out unto him , I am the cause of all this misery to my selfe .

Many more things might be here added touching this Faculty , which I wil but name . As first for the manner of its Operations . In some cases it worketh Naturally and Necessarily , as in its Inclination unto Good in the whole latitude , and generall apprehension thereof . For it cannot will any thing under the gener●…ll and formall notion of Evill In others Voluntarily , from it selfe , and with 〈◊〉 ▪ l. 3. c. 1. a distinct view and knowledge of an End whe●…unto it work●…th . In others freely , with a Liberty to one thing or another , with a power to elicite , or to suspend and suppresse its owne Operation . In all Spontaneously , without violence or compulsion . For though in some respects the Will be not free from Necessity , yet it is in all free from Coacl●…on . And therfore though Ignorance & Eeare may take away the complete 〈◊〉 of an Action proceeding from the Will ( because without such Feate or Ignorance it would not have been done . A●… when a man casteth his goods into the Sea to escape a sh●…pwracke . And when Oedipus slew Laius his Father , nor knowing him so to be ) yet they can never force the Will to doe that out of violence , which is not represented under some notion of Good thereunto .

Secondly for the Motives of the Will . They are first Naturall and Internall . Amongst which , the Vnderstanding is the principall , which doth passe Iudgement upon the Goodnesse and Convenience of the Object of the Will , and according to the greater or lesser excellency ther●…of , represent it to the Will , with either a Mandatory , or a Monitory , or a permissive Sentence . The Will likewise doth move it selfe . For by an Antecedent willing of the E●…d , she setteth her selfe on work to will the Means requisite unto the obtaining of that End .

And the Sensitive 〈◊〉 doth Indirectly move it too . By suppressing or bewitching and inticing the Iudgment to put some colour and appearance of Good upon sensuall things . And then , as the Sunne seemeth red through a red glasse : so such a●… a mans owne Affection is , such will the End seeme unto him to be , as the Philosopher speaks .

Next Supernaturally God moveth the Wil●… of men . Not only in regard of the Matter of the Motion ▪ For in him we live , and move , and have our being ; but in regard of the Rectitude and Goodnesse of it in Actions Supernaturall , both by the Manifestation of Heavenly Light . They shall be ●…ll taught of God ; and by the Infusion and Impression of Spirituall Grace , preventing , assisting , enabling us both to Will and to Doe of his owne good pleasure .

Lastly , for the Acts of the Will , They are such as respect either the End , or the Means for att●…ining of it . The Acts respecting the End are these three . 1. A Loving and Desiring of it in regard of its Beauty and Goodnesse . 2. A serious Intention and purpose to prosecute it in regard of its distance from us . 3. A Fr●…ition or Enjoying of it , which standeth in two thing●… . In Assec●…tion or possession , whereby we are Actually joyned unto it : and in Delectation or Rest , whereby we take speciall pleasure in it .

The Acts of the Will respecting the Means , are these : 1. An Act of Vsing or Imploying the Practicall Iudgement . An Application and Exercising of it to consult & debate the proper means conducible unto that End . Which Consultation having passed , and by the practicall Iudgem●…nt , a Representation being made of the Means discovered , there next followeth an ●…mbracing of those means , and inclining towards them with a double Act. The one an Act of Consent , whereby wee approve the means dictated , as proper and possible : the other , an Act of Election , whereby , according to the different weight of Reasons , we adhere unto one Medium more than unto another , either as more proper , or as more seasible . Thirdly , because the Means do not bring us unto the End by being Chosen , but by being Executed . Hereupon followeth another Act of Mandate to all the Faculties interested in the Execution of those Means , to apply and put forth their forces with vigor and constancy , till the End be at the last by the due Execution of those Means attained and enjoyed .

Now whereas the Philosopher doth often distribute 〈◊〉 . l. 2 c. 6. 〈◊〉 l. 2. c. 2. the things belonging unto the Soule , into Affections , Faculties and Habits . For the Faculties are moved by the Passions , and the Passions are regulated and managed by the Habits . The Habits procured for Facility and Constancy of Action , and the Actions directed to the obtaining of an End . This Method of the Philosopher would now lead us to speake further .

First of the Habits of the Reasonable Soule , and they are either Rationall only , and in the Minde , as the Habits of Wisedome , of Principles , of Conclusions , of Art and Prudence ; or besides that Vertuous and Vitious , conversant about Good or Evill Morall . Which are first the Habits of Practicall Principles , called Synteresis ; and next the Habits of particular Vertues , whereby the Will is inclined and facilitated unto well doing . Vnto the felicity of all which are required these foure conditions .

1 Iustice and Rectitude disposing the Will to render unto God , unto our selves , and unto all others that which is theirs , and which of right wee owe unto them .

2 Prudence , discovering that which is in this manner Right , Iudging of it , and directing unto it .

3 Fortitude , enabling the Will firmely to persist in her vertuous purposes , according to the Instructions of Practicall Prudence , notwithstanding the labour it must undergoe , the delaies it must sustaine before it can obtaine the End , and the difficulties , impediments , discouragements it shall meet withall .

4 Temperance , suppressing and subduing those Sensuall Appetites , which would stagger , inter rupt , divert us from these constant Resolutions .

Next , because all Habits , as I said , are directed to the facility and determining of Actions , wee should thereby be led on to the consideration of Humane Actions , Fortuitous , Violent , Naturall , Voluntary , Involuntary , Mixed . As also , to the grounds of the Goodnesse or Illnesse of Actions , taken first from the Rule of them unto which they are to conforme . Secondly , from the Principles of them , from whence they are to proceed , to wit , Knowledge and Faith to see , Will to purpose , Love to doe , subjection , to obey strength , to finish and fulfill what vertue leads us unto . Thirdly , from the manner and measure of their perfection . And lastly , from the ends unto which they should be directed .

By which consideration , we should be led to take a view of the right end , and ultimate felicity , unto which all these actions should leade and carry us ; not as the causes of it , but as the way , and Antecedents unto it .

But these pertaining to a nobler science , and being without the limits of the subject which I proposed to speake of , I shall follow Plinies counsell , and looke backe to the title of my Booke : Which having ( as well as my weaknesse was able ) endeavoured to goe through , It now cals upon me to goe no further .

FINIS .
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Faults escaped by reason of the Authors absence .

PAg. 17. l 1. read , sut●…ro imminentium , p. 23. l. 6. r. g●…wing , ●… . 24. l. 4 r. this , ●… . 26. l. 5. r. likenesse , p. 29. l. 19. r. dep●…avation , l. 29. r. 〈◊〉 re , p. 30. l. 2. r. in , ●… . 31. l. 19. r. contracteth , p. 32. l. 16. r. the con , ●… . ●…4 . 〈◊〉 r. lucation , p. 40. l. 6. r. contact , p. 56. l 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? 65. l. 19. 〈◊〉 the●… , p. 71. l. 28 r. all these things , p. 73. l. 5. r , or other , l. 12 r , concita●…ion , p. 74. l. 13. r , heart , l. 21. r , to an union , p. 75 l. 16. ●… , the , ●… . 76. l. 8. r , this , l. 18. r. worke out of , p. 77. l. 8. r , con●…innation , l. ●…7 . r , passion , p 96. l 3. ●… in , r , is , p. 100. l. 29. r , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 103. l. 14. r , 〈◊〉 , p. 112. l. 12. r , principall , 〈◊〉 18. l. 21. r. had , p. 122. l. 22. r , done another wrong , 9. 125 l. 14. r , wh●… it is naked , p. 129. l. 27. r. apprehension , p. 132. l. 26. r. seasonable p. 136 , l. 8. r , were , p. 145. l. 1 , 2 , Ha●…rius , l. 6. r , alike occasion , p. 147. l. 8. r , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 148. l. 24. ●… . 〈◊〉 , p. 15 5. ●… . l. 30. dele which , p. 158. l 2 , r , numbred , l. 6. r. with but , p. ●…61 . l. 21. r , proverb , ●… . 165. l. 28. r , 〈◊〉 . p. 16 8. l. 26. r. Philozen●… , p. 172. l. 32. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ ●… . 178. l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 179. l. 2. 14 r , ne're , p ▪ 181. l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ p. 191. l. 9. ●… . i●… , ●… . is not , p. 197. l. vl●… . r , though the Philospher , p. 199. l. 23. r , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 2 ●… 5. l. 8. r , revieweth , p. 222. l. 26. r. diformity , p. 2●…4 . l. 11 〈◊〉 in , p. 216. l. 27. ●… . never , r , ever , p. 229. l. ●… . r. 〈◊〉 . l. 20. r. 〈◊〉 , p. 233 l. 16. r , will , p. 234. l. 21. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 25 dele , 〈◊〉 , p. 235. l. 2. r. the end . p. 242. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 244. l. 5. ●… , other , r , after , l. 8. r. Ti●…inum . p 245. l. 15. ●… , in , is . p. 246. l. 5. dele and common , p. 247. l. 8. r , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 2. ●… . and , r , but , p 248. l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ p. 249. l 3. r , 〈◊〉 , p. 250. l. 1. r , ●…na , l. 21. r , couched , l 17. ex●…idit , p. 255. l. 28. r , and number , p. ●…56 . l. 3 , 4. r , unsubordinate . p. 261. l. 16. r , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. ●…62 . l. 26 r , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 2●…4 . 2. 4 aquas , p. 265. l. 18. del●… fo●… , p. ●…68 . r. desperate , 272. l. 23. r , the ●… , p. l. 73. l. 27. r , frowa●…d , l. 8. end the pe●…od at the word , Law , p. 2●…2 . l. ●…●… dele them , p. 283. l. 27 , r. 〈◊〉 , p. 284. l. 5. r , 〈◊〉 danger , ●… . 286. ●… 6. ●… . and , r , as , p. 292 l 17 , ●… , ominum , p. 295. l. 20. r , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 296. l. 19 r , ●…vated , p. 300. l. 18. r , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 302. l. 19 r , 〈◊〉 , ●… . 303 l. 〈◊〉 , reviewed , p. 304. l. 1. M●…nisteries , p. 306. l. 22. 〈◊〉 , p. 308. l. 〈◊〉 , 〈◊〉 l. 17 dele the , p. 310. l. v●… . r , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 311. ●… . 3. ●… , to r , in , . 313. l ●… . ●… . th●…ugh l. 15. after sharpe Anger , put in these words , A bitte●… Anger , l. 25. r , formally , 317. l. 10. ●… , or , r , for , p. 319. l. 15 dele no●… , p. 320. l 27. ●… , wa●… p. 326. l. 16. ●… , insidia●… , l. 17. r , 〈◊〉 ▪ p. 327. l. 5. r , the va●… , ●… . 〈◊〉 . ●… . now , r , no●… . p. 328. l. 2. ●… , yet , r , th●…t 329. l. 5 ●… , inquiry , r , inju●…y . p. 3●…2 l. 6. r , each to other , p. 339. l. ●… . r , into p. 397. l. 6. ●… . the p. 4 16. l. 24. 〈◊〉 is , r. ●…s it , p , 441. r , morality p. 483. l. 4. A●…ectation . p. 493. l. 1●… . ●… . de●…ie , r. deifie p. 495. l. 21. dele will p. 498. l. 1 , 2 ●… 〈◊〉 , ●… , 〈◊〉 p 49●… . l. 5. r , mortall p. 501. l. 6. ●… corruption , r confidence p. ●…02 . l. 7. ●…lesse l. 23 r measu●… . p. 537. l 2●… . r. proportionate .

Errata in the Margin .