The use of passions written in French by J.F. Senault ; and put into English by Henry, Earl of Monmouth.

The Use of PASSIONS .

The First Part ; Of Passions in General .

The First Treatise . Of the Nature of Passions .

The FIRST DISCOURSE . An Apologie for Passions against the Stoicks .

AS there is no man so temperate , but that he sometimes experienceth the violence of Passions , and that the disorder thereof is a fate from which very few can ●ence themselves ; so it is the Subject whereupon upon Philosophers have most exercised their brains , and is the part of Moral Philosophy which hath oftest been examined ; But if I may speak my sense with freedom , and if I may be permitted to censure my Masters , I am of opinion , that there is no point in the whole body of Philosophy , that hath been treated of with more ostentation , and less of profit ; for some of them have satisfied themselves with having described passions unto us , and in discovering unto us their causes , and their effects , not teaching us how to govern them ; so as they may be said to have been more careful in making us know our malady , than in applying remedies thereunto ; Others more blind , but more zealous , have confounded them with vices , and have put no difference between the motions of the sensitive appetite , and the misgovernment of the will , so as according to them , a man cannot be passionate without being criminal .

Their discourses which ought to be instructions unto virtue , have only been invectives against passions . They have made the malady greater than it was ; and their desire of healing it , hath only served to make it incurable .

Others little differing from the last , have endeavoured to stifle Passion , and not considering that man is indued with a body , from the material part , whereof the soul is not disingaged , they will heighten him to the condition of Angels . These last being the Noblest Enemies that Passion ever met withal , and who have made use of reason to grapple with her ; It is fit we lend them an ear , that we may answer them , and confute their Error before we establish the Truth .

No man is ignorant , how that Pride hath alwaies accompanied the Sect of the Stoicks , who that they might raise up man , have laboured to abase God , and who oft-times have made their Wise-man somewhat more happy than their Iupiter . They have given him the upper hand of Fortune and Destiny , and will have his happiness to depend wholly upon his Will . Virtue is too modest to allow of so unjust praises ; and Piety will not suffer her to agrandise her self to the prejudice of that Divinity which she adores ; but the vanity of these insolent Philosophers never appeared more , than in the defiance they have given to Passion ; For as she is the motion of the most inconsiderate part of our Soul . Pride hath made them eloquent in their Invectives , and Ambition hath furnished them with Reasons , which are fairly entertained by such men , who are offended that they have a Body , and afflicted that they are not Angels . They say , that rest cannot consist with Passions , that it is easier to destroy than to regulate them ; that such Souldiers must never be made use of as spurn at the Orders of their Commanders ; and that such are readier to justle reason out of doors , than to fight in her behalf ; That Passions are the sickness of the Soul . * * Quatiator necesse est fluctuetorque ●ui suis malis tutus est , qui fortis este nisi irascitur , non potest ; industrius , nisi cupit ; quietus , nisi timet ; In tyrannidi illi vivendum est in alicujus affectus veni●nti servitutem , Sen. l. 1. de ira , c. 1. That the very weakest is not without danger , and that health is not wholly recovered , when any spice of the Feaver doth remain , that that man is in a very sad condition , who cannot find his safety , save in the loss thereof , who cannot be couragious , unless cholerick ; who cannot be advised , without some sort of fear ; and who dares undertake nothing , unless egged on thereunto by his desire . Briefly , they conclude , that to be a slave to Passion , is to live under tyranny , and that a man must renounce his liberty , if he obey such insolent Masters .

These Reasons so eloquently express'd by the Stoicks , have as yet framed a wise man only in Idaea . Their Admirers have reaped nothing but Confusion ; after having courted so Proud and so Austere a Virtue , they are become ridiculous to all Ages . And the wisest amongst them have found , that whilst they would go about to make so many Gods , the Product hath been so many Idols .

Sene●a himself , whom I look upon as the most eloquent and haughtiest Disciple of that proud Sect , forced thereunto by the weakness of Nature , and the efficacy of Reason , hath betrayed his Party , and forgoing his own Maximes , confesseth that the wise man b b Sentiet it aque Sapiens suspitiones quasdam , &c Umbras affectu 〈◊〉 , i●sis quidem corebit . Sen. l. 1. de Ira. c. 16. sometimes feels some Commotions , and that though there be in him no true Passions , yet hath he the shadows and appearances of them . He who is acquainted with the humour of this Philosopher , will be satisfied with this Attestate , and he who shall well examine the Sense of his Words , will find that Saint Augustine had reason to say , the Stoicks distered from other Philosophers only in their manner of Speech , and that though their Words were more lofty , their Conceptions were not so . For they blame not all Passions , but only their Excess , and though they have had a mind to stifle them , they never could hope to do it .

To part the Soul from the Body , so to exempt it from these agitations , were to overthrow the Fabrick of man ; As long as this illustrious Prisoner shall be obliged to the same functions , as are the souls of irrational Creatures , she shall be constrained to entertain Passions ; And as long as she shall make use of sense , in her operations , she shall use hope . and fear , in the practical part of virtue . It is no more dishonourable for the soul to fear a danger , to hope for good , or to strengthen it self against evil , than it is to see by the Organs of the Eyes , or to hear by those of the Ears ; the one and the other shares of servitude , but both are necessary . It is also more easie to rule Passion than the Senses ; Fear , Choler and Love are more capable of Reason , than is Hunger , Thirst , or Sleep . Therefore if we shall make the Senses subject to the Empire of Reason , we may well submit our Passions thereunto , and make our Fear and our Hope praise-worthy , as well as our Fasting and Watching meritorious .

Reason is the proper Utensil of man ; all other things are bun as strangers to him , he may lose them without impoverishing himself , and as long as he is master of Reason , he may still vaunt himself to be Man .

Since this is the chief of all that is good , we must disperse it through all the parts of man , and make even the meanest faculties of our Soul capable thereof ; doubtlesly it may make for our security , if it be well husbanded . Hope , if well governed , doth encourage us to generous and difficult enterprizes ; Audacity , if well guided , makes Souldiers invincible . In fine , our most insolent Passions may be subject to Reason , and not to employ them in the course of our life , is to render useless one of the most beautiful parts of our Soul . Virtue her self would become idle , had she no passions , either to subdue or regulate . And he who shall consider their chief employment , will find they have a relation to the managing of our actions . Fortitude is made use of to subjugate Fear , and this couragious virtue would cease to operate , if man did cease to fear . We measure our desires and hopes by Moderation , and were there no ambitious Passions , no man would be moderate in his good successes . Temperance and Continency bridle Sensuality , and had not Nature ordained pleasure in all actions , these two Virtues which go to the composure of a chaste and continent man , would be likewise of no use . Clemency sweetens Choler , and did not this Passion animate Princes to revenge , the virtue whereby it is moderated would not deserve praise .

But if Passions be so much befriended by so many several virtues , they are not — thereof unthankful , for when instructed in their whole , they repay them with use , and serve them faithfully ; The best part of Circumspection is composed of Fear , which though it be accused to seek out the evil before it happen , it prepares us either quietly to undergo it , or happily to evade it . Hope is serviceable to Fortitude , and 't is she that by her Promises doth encourage us to the undertaking of gallant Actions . Boldness is Valour 's faithful Companion , and all great Conquerors owe the glory of their Generosity to this Passion . Choler maintains Justice , and animates Judges to punish the Guilty . Briefly , there is no Passion which is not serviceable to Virtue , when they are governed by Reason , and those who have so cried them down , make us see they never knew their use nor worth .

The SECOND DISCOURSE . What the Nature of Passions is , and in what Faculty of the Soul they reside .

GODS Greatness is so elevated , as Man cannot attain to the Knowledge thereof without abasing it , and his Unity is so simple , as it is not to be conceived , unless divided . Philosophers gave him different Names , to express the diversity of his Perfections ; and by calling him sometimes Destiny , sometimes Nature , sometimes Providence , they introduced a plurality of Gods , and made all men Idolaters . The Soul being the Image of God , the same Philosophers did likewise divide it , and not being able to comprehend the simplicity of its Essence , they believed it was corporeal . They imagined it had parts as well ●s the Body , and though they were more subtle , they were not less veritable . They multiplied the Cause with its Effects , and ●aking her divers Faculties for different Na●ures , they contrary to the Law of Reason , gave divers forms to the same composure . But Truth , which together with Faith , came down upon earth , teacheth us that the Soul is but one in its Essence , and that it hath undergone several Names only , to express the variety of its operations ; for when it gives life unto the body , and when by natural heat , which proceeds from the heart , as from its Center , it preserveth all the ●arts thereof , it is called Form ; c c Anima Secundum operis sui officium diversis nuncupatur nominibus ; dicitur namque anima , dum vegetat ; spiritus , dum contemplatur ; sensus , dum sentit ; ratio , dum discernit ; memoria , dum recordatur ; voluntas , dum consentit : istae non differunt in substantia , quemadmodum in nominibus , quoniam omnia ista Una anima est , proprietatates quidem diversae , sed essentia una . Aug. lib. De Spiritu & A●ima . when it discerns colours by the Eye , and distinguisheth of sound by the Ear , Sense . When she rai●eth her self a little higher , and by discoursing infers one Truth by another , she is called Understanding . When she preserves her thoughts , to employ them about her own affairs , or that she draws from forth her treasury , the Riches which ●she had lock'd therein , men stile her Memory ; when she loveth that which pleaseth her , or hates that which nauseates her , she is termed Will , but all her several Faculties , which differing in their employments , do notwithstanding agree in their substance , make but one Soul , and are like so many Rivulets , derived from the same Spring-Head .

Prophane Philosophy arriving at length to the knowledge of this truth , makes use of divers comparisons to express her . Now she represents the Soul in the Body , as an Intelligence in the Heavens , the virtue whereof is displayed through all the Spheres thereof . Anon they figure her out unto us as a Pilot , who guides his Vessel ; sometimes as a King , who governs his State : But Christian Philosophy hath been more fortunate , when coming even to the original of the soul , it hath made us know , what effects she produceth in the Body , by the very same which God produceth in the world . For though this infinite essence depends not upon the world which he hath created , and that without interessing his might , he may undo his own workmanship , yet is he shed abroad in all the parts thereof ; there is no intermedium which he fills not up . He applies himself to all Creatures , in their operations , and without dividing his unity , or weakning his power ; he gives light with the Sun , he burneth with the fire , he he refresheth with the water , and he brings forth fruit with the trees . He is as great on earth as he is in Heaven , though his effects do differ ; his power is alwaies equal , and the stars which shine above our heads cost him no more than the grass which we tread under our feet . So is the soul dispersed in the body , and penetrates all the parts thereof ; It is as noble in the hand as in the heart ; and though applying her self to the disposition of the Organs , she speaks by the Mouth , seeth by the Eyes , and heareth by the Ears , yet is she but one Spirit in her Essence ; and in her differing Functions , her Unity is not divided , nor her Power weakned . 'T is true , that not finding the same dispositions , in every part of the Body , she produceth not the same Effects ; and in this point this Illustrious Captive is infinitely inferiour to God ; for as he is infinite , and was able to make all things out of nothing , he can likewise make all things out of every Creature , and without any respect to their Inclinations make them serve his d d Voluntas tanti utique Conditoris rei cujusque natura est ; Aug. l. 21. De Civ . Dei . c. 8. Will . So we see he hath used the Fire to sweeten the pains of his Servants ; that he hath used the Light to blind his Enemies ; that he hath made the Flouds turn back to give passage to his Friends ; and that he hath made the Earth open to swallow those that rebell against him . But the Soul , whose power is limited , cannot operate without dependance upon the Organs ; and though she be spiritual in her Nature , yet is she corporeal in her Operations .

This is that which hath made the Philosophers consider her in three several estates , which are so different the one from the other , that if in the first , she approach near the Dignity of the Angels , in the second she is in no better condition than the Beast of the Field ; and in the last , she differs not much from the Nature of Plants ; for in this acceptation she hath no other employment , than to nourish the Body she is in , to digest Food , to convert it into Bloud , and by a strange Metamorphosis to make one and the same Matter thicken into Flesh , stiffen into Nerves , harden into Bones , extend into Branches , and lengthen into Grisles ; she augments her Parts by nourishing them , she in time perfects her Workmanship , and by her pains brings it to its just Greatness . Solicited by Providence , she takes care to maintain the World ; she thinks how to restore what she hath received , and to preserve her species produceth the like . In this acception her workmanship is not more noble than that of Plants , Alba lilia iisdem omnibus modis seruntur quibus rosa & hoc ampliu● lachryma sua . Plin. c. 5. l. 21. Hist. Nat. which nourish themselves by the Influences of Heaven , grow up by the heat of the Sun , and get root downward by their Succors and Moisture .

In the second estate , she becomes sensible , and begins to have inclinations and notions , she sees Objects by the Sense which their reports make unto the Imagination , this trusts them or commits them to memory , which obligeth her self carefully to keep them , and faithfully to represent them . From the Lights of the Soul arise her desires , and from her knowledge , her love or hatred , she betakes her self to that which is agreeable unto her , shuns that which likes her not ; and according to the divers qualities of good or evil which present themselves , she excites differing motions , which are called Passions : In this degree she hath nothing of more lofty than the Beasts , which discover Objects by Sense , which receive the sorts thereof in their Imagination , and preserve them in their Memory .

In the third estate , she quits the Body , and coming to her self , she entertains her self with more Truths , she treats with Angels , and mounting by degrees even to Divinity it self , she knows perfections , and admireth greatness ; she reasons upon such subjects as present themselves , she examines their qualities , that she may conceive their essence , she confers the present with what is past , and from the one and the other of them draws Conjectures for what is to come .

The Faculty which doth all these wonders is termed Understanding ; Imagination ●nd Sense acknowledge her for their Mistress , but she is not so absolute , but that ●he dependeth upon a Soveraign , and takes ●he Law from one , that is blind , whom she serves for a guide . This which is called Will , and which hath no other Object than good , to follow it ; and evil , to shun it ; ●s so absolute as Heaven it self , bears a respect unto her freedom ; for it never useth violence when it hath to do therewithal , ●it husbandeth the consentment thereof with address . And its efficacious graces , which never fail in producing their Effects , may well undertake to convert , but not to force Will . Heavens Orders are alwaies observed within its Empire ; the Subjects thereof may well be froward , never rebellious ; and when it commands absolutely , 't is alwaies obeyed .

True it is that motions or agitations are formed in the second acception of the soul which exercise her power ; for though they hold of her , they forbear not to pretend to some sort of Liberty ; they are rather her Citizens than her Slaves , and she is rather their Judge than their Soveraign . These Passions arising from the Senses side alwaies with them ; whenever Imagination presents them to the Understanding , he pleads in their behalf , by means of so good an Advocate they corrupt their Master , and win all their Causes . The Understanding listens unto them , weigheth their Reasons , considereth their Inclinations , and lest he may grieve them , oft-times gives Sentence to their Advantage ; he betrayes the Will , whereof he is the Chief Officer ; he couzens his Blind Queen , and disguising the Truth , makes unfaithful Reports unto her , that he may draw unjust Commandments from her ; when she hath declared her self , Passions become Crimes , their Sedition begins to make head , and man who before was but unruly , becomes wholly Criminal ; for as the Motions of this inferiour part of the Soul are not free , they never begin to be vitious but when they become voluntary . As long as they are awakened by Objects , solicited by the Senses , and protected by Imaginations self , they have no other Craft than what they draw from corrupted Nature ; But when the Understanding overshadowed by their obscurity , or won by their solicitations , perverts the Will , and obliges this Soveraign to take upon her the interest of her Slaves , she makes them guilty of her sin , she changes their motions into rebellion , and of the insurrection of a Beast , makes the fault of a man . It is true , that when the understanding keeps within the bounds of duty , and is faithful to the Will , he suppresses their seditions , and reduceth these Mutineers to obedience ; she husbandeth their humours so well , as taking from them all their unruliness , he makes rare and excellent virtues of them . In this estate they are subservient to Reason , and defend the party which they were resolved to fight against . The good or the evil that may be drawn from them binds us to consider their nature , to observe their proprieties , and to discover their original , to the end that arriving at the exact knowledge of them , we may make use of them in our affairs .

Passion then is nothing else , but a mo●ion of the Sensitive Appetite , caused by the Imagination of an appearing or veritable good , or evil , which changeth the Body against the Laws of Nature . I term it motion , because it hath a respect to good or evil as the Objects thereof , and suffers it self to be born away by the qualities which she observes therein ; this motion is caused by the Imagination , which being fill'd with sorts of things , which she hath received from all the senses , sollicits passions , to discover unto her the beauties or deformities of such Objects as may move her . The sensitive appetite is so partial to her as it sooths her in all her inclinations , let her be never so little agitated , she draws after her all other passions , she raiseth tempests as winds do waves , and the Soul would be at quiet in her interiour part , were she not moved by this power ; but she bears so great a sway in this Empire , as she there doth what she pleaseth . Nor is it requisite that the good or evil which she represents to the appetite be true , which relyeth on her fidelity , and believes her councils without examining them , having no other light but what is borrowed from her , he follows hoodwink'd all the Objects which she proposeth , and let them be but cloathed with any appearance of good or evil , he impetuously either rejects or embraceth them . He behaves himself so vigorously , as he alwaies causeth alteration in the Body ; for besides that his motions are violent , and that they do hardly deserve the name of Passions , when they are moderated , they have such access unto the Senses , and the Senses have so much of communication with the Body , as it is impossible but that their Disorders should cause an alteration therein . In brief , Passion is against the Law of Nature , because she sets upon the heart ; which cannot be hurt , without resentment of all the parts of the Body ; for they are Looking-glasses , wherein one sees all the Motions of him that animates them ; And as Physitians judge of his Constitution by the beating of his Pulse , and Arteries , one may judge of the Passions wherewith ●e is transported by the colour of his face , by the flame which sparkles in his eyes , by the shaking of his Joynts , and by all such other signs as appear in the Body , when the Heart is agitated .

Now these are the Passions which we ●ndertake to reclaim and bring under the Empire of Reason , and by the assistance of ●race , to change them into Virtues . ●ome have been satisfied with describing ●hem unto us , not shewing how to regulate ●hem , and have employed their eloquence ●nly in making us know our Miseries . 〈◊〉 may be they believed that the knowledge ●f our evils was sufficient to cure them , and ●hat the desire of health obliged us to seek ●ut remedies ; but they should do well to ●member that there be pleasing evils , of which these that are sick covet not to be cured .

Others have fought with passions as with so many Monsters . They have given 〈◊〉 reason to destroy them , not considering that to execute the Design a man must destroy himself : Others knew very well that Passions making up a part of our Soul , they were not to be extirpated but by death ; but they knew not that good use might be made of them , and tacitly blaming him who hath endowed us with them , they have laboured to sweeten them , not seeking out to manage them ; they imagined Passions were not otherwise requisite to virtue , save only to exercise her courage , they thought they were no otherwise useful for men , save only for trial ; and that man could reap no other advantage by them , save only patiently to bear with them , or to oppose them with resolution ; but I pretend to defend their cause by defending Gods cause , and to make it appear in the pursuit of this work , that the same Providence , which hath drawn our safety from our detriment or loss , will have us to work out our res● from out of the disorders of our Passions ; that by his grace we may tame these wil● Monsters , that we may reduce these Rebel● under obedience , and that we make such Souldiers march under the Banners of Virtue , as have oftest fought in the behalf of Vice .

The THIRD DISCOURSE . Of the Number of Passions in Men.

T Is a strange thing that the Soul knows all things , yet knows not her self ; there is nothing so hidden in Nature , which she discovers not , she is acquainted with all its secrets , and all that passeth through the bowels of this common Mother is apparent to her ; she knows how Metals are formed , how the Elements do court , and wage war one with other , how Vapors ascend in the Air , how they thicken in the Clouds , melt into Rain , and break forth in ▪ Thunder ; finally , she knows of what parts her body is composed , and by a cruel piece of Art she dissects it , she takes it in pieces , that she may know the properties thereof ; yet notwithstanding she is ignorant of what passeth within her self ; she cannot attain to the knowledge of her essence , which is altogether spiritual ; and she hath weak conjectures of her most excellent qualities , because she fetches her light from the senses , and depends in her noblest operations upon the species , which the Imagination represents unto her : She doubts of her immortality , and to be the more secure thereof , she is bound to call in Faith to the succour of Reason , and to be●ieve through a blind 〈◊〉 , what she cannot with certain evidence comprehend : But of all things that are in her , there is nothing more concealed from her than 〈…〉 passions ; for though by their 〈…〉 they make an Impression upon the sen●es , yet do not the Philosophers agree upon their Subject , nor their Number . Some 〈◊〉 they are framed in the Body : Some 〈◊〉 they reside in the nethermost part of the Soul ; others divide the Soul into two faculties , which they term Concupiscible and Irascible , and place the softer passions in the former , and the more rigid in the second . For they will have love and hatred , desire and eschewing , joy and sorrow , to be comprehended in the concupiscible appetite , & that fear and boldness , hope and despair , choler and remisness reside in the irascible appetite . To make good this difference , they say , that the passions of the concupiscible appetite have a regard to good and to evil , as absent , or as present ; and that those of the irascible consider them as hard and difficult ; that the one makes but onsets , and retreats ; that the others give battel , and either win or lose the victory ; that the one takes part with the Body , the other with the Understanding ; that the one are remiss , and the other generous ; and that considering the opposition of so many contrary qualities , Ego enim delibe●abam ut servirem domino meo , Ego etiam qui vol●bam , Ego eram qui nolebam : Ego eram nec plene volebam nec p●ene nolebam , ideo contendebam , & dissipabar a me ipso , & ipsa dissipatio me invito quidem fiebat , nec tamen offendebat naturam mentis aliena , sed poena mea . Aug. Confess . l. 8. c. 10. it must be concluded that they cannot r●●de in one and the same part of the Soul .

Were it not a error in morality to dispute this Maxim , and were it not rashness to contradict an opinion generally receiv'd for so many ages ; I should be much inclined to believe that all these passions are lodged in one and the same appetite , which is divided by the motions thereof , as the understanding is divided by its opinions , or as the will is parted by love and hatred . And I would say with Saint Augustin , that these differing conceits , do not presuppose differing faculties , since one and the same man doth oftentimes desire contrary things , and preserveth the unity of his person in the variety of his desires . He experienced this combat in himself , when he would become a Convert ; he saw his soul divided by differing opinions , and wondered that having but one Will , it could form out so contrary resolutions . But not to engage my self in a War wherein a man purchaseth more Enemies than he reconcileth , and where both Parties think alwaies to have had the better ; I will content my self to have insinuated my opinion , instead of staying upon the defence thereof , and not concluding any thing of the Subject where the Passions do reside , I wiil speak of their Number ; and will tell you what the Philosophers have written thereof .

The Academicks thought there were but four principal Passions , Desire and Fear , Joy and Sorrow ; and * * Hine metuunt , cupiunt , gaudentque , dolentque . V●rg . Virgil who in all his works appears to be of this ancient Sect , when he describes the motions of the Soul , mentions none but these ; in effect it seems these comprehend all the rest ; that Despair and Aversion are ranked under Fear ; that Hope , Audacity , & Choler are ranked under Desire ; & that all of them together do terminate in Joy or Sorrow . But let them endeavor to colour over this division , by what reasons they please , it will still be defective since it comprehendeth not Love and Hatred , which are the two first originals of our Passions ; for this reason the Peripateticks did multiply them , and grounded their Number upon the divers motions of the Soul ; for the Soul hath ( say they ) either an inclination , or an aversion to the Objects wherewith she is either pleased or displeased ; and this is Love or hatred ; or else she shuns them , and this is Eschewing ; or she draws near unto them , and this is De●ire ; or she promiseth unto her self the fruition of what she wisheth ; and this is Hope ; or she cannot defend her self from the evil which she apprehends , and this is Despair ; or she endeavours to withstand it , and this is Audacity ; or she chears her self up to overcome them , and this is Choler . Finally , she either possesseth the good , and this is Joy ; or suffereth the evil , and this is sorrow : some others that are of the like opinion , prove the diversity of Passions another way , and affirm that good and evil may be considered in themselves , without any Circumstances ; and that from hence arise Love and Hatred ; or that a man may look upon them as absent ; and that then they produce either Fear or Desire ; or as difficult , and that then they cause Hope , Audacity , and Choler ; or as impossible , and that then they raise despair ; or in fine , as present , and that then they pour into the soul either delight or pain .

Though these reasons may content the understanding , yet do they not vanquish her ; and without offence to Philosophy , a man may differ from the opinions of Plato , or Aristotle , for as it appears to me , they give several names to one and the same thing , they divide the unity of Love , and take her different effects for different Passions . So after having well examined this business , I am inforced to embrace the opinion of Saint Augustine , and to maintain with him , that love is the only passion which doth agitate us , or hath operation in us . For all the motions which molest our soul are but so many disguised loves ; our Fears and Desires , our Hopes and Despaires , our Delights and Sorrows , are Countenances which Love puts on according to the events of good or bad success : and as the Sea carries divers names according to the different parts of the Earth which are thereby watered , so doth Love change her name according to the different estates wherein she finds her self . But as amongst the Infidels every perfection of God hath past for a several Deity ; so amongst Philosophers the different qualities of love have been taken for different Passions . And these great Masters have opinioned that as oft as Love hath changed guidance , or imployment , she ought also to change nature and name ; but if this their reasoning were good , the soul must lose its unity as oft as it produceth different effects : and the Soul which digests Meat , and distributes the Bloud into the Veins , must not be the same which speaks by the tongue , and lissens by the Ear.

Reason therefore will have us to believe , that 〈◊〉 but one Passion ; and that hope and 〈…〉 and joy are the motions or proper● of love ; and that to paint her in all her colours , we must term her , when longing after what is loved , Desire * * Amor ergo inhians habere quod amatur , cupiditas est ; idem habens , eoque fruens , laetitia est ; fugiens quod ei adversatur , timor est ; idque cum acciderit , sentiens tristitia est . Aug. l. 4. De Civ . Dei , c. 7. ; when possessing what is desired , Pleasure or Delight ▪ when shunning what is abhorred , fear ; And when after a long and bootless withstanding , inforc'd to suffer , grief or sorrow . Or to express the same thing more clearly , o o Amor est delectatio cordis per desiderium currens , & requiescens per gaudium . Aug. De substantia dilectionis , c. 1. ct 2. desire and eschewing , hope and fear , are the motions of Love , by which that which is agreeable is endeavoured , and the contrary shunned . Boldness and Choler , are the Combatants which are made use of to defend that which is loved , Joy is Loves triumph , despair her weakness , and sadness her defeat . Or to make use of Saint Augustines words , desire is the course of Love , fear is her flight , sorrow is her torment , and joy her rest ; Love draws near to good by desiring it , flies from evil by fearing it , is sad by resenting sorrow , rejoiceth in tasting pleasure , but in all her different estates or acceptions she is alwaies her self , and in the variety of her effects , preserves the unity of her essence .

But if it be trne that Love causeth all our Passion , it follows that she must sometimes transform her self into her contrary ; and that by a Metamorphosis more incredible than that of the Poets , she converts her self into Hatred , and produceth effects which will give the Lie to her Humour . For Love delights in obliging , Hate in the contrary ; Love is generous , and takes pleasure in pardoning , Hate not so , and studies nothing but revenge ; Love gives life unto her enemies , Hatred endeavours the death of her most faithful friends ; and it seems more easie to reconcile Vice with Virtue , than Love with Hatred . This Objection hath much of apperance , but little of solidity ; and those who frame it , do not remember that oft times one and the same cause doth produce contrary effects . That heat which makes Wax melt , dries mud and dirt ; that the motion which draws us nearer Heaven , draws us the further from earth ; that the inclination we have to preserve our selves , is an aversion from any thing that may destroy us . So the love of good is the hatred of evil ; and the same Passion which useth sweetness to those who oblige it , useth severity to those who offend it . It imitateth Justice , which by the same motion punisheth sin , and recompenseth virtue . It resembles the Sun , which by the same Light makes the Eagles see , and blinds the Owles . And if it be lawful to mount up into the Heavens , it hath an influence upon God himself , which only hates a sinner , out of love unto himself : If so many good reasons cannot perswade to so manifest a truth , they ought at least prevail thus much with our adversaries , that if there be divers Passions , Love is the Soveraign thereof , and that she is so absolute in her Kingdom , as that her Subjects undertake nothing but by her directions . She is the primum Mobile which carries them about ; and as she gives them motion , so she gives them rest ; she by her aspect doth irritate and appease them : and her examples do prevail so much over all the * * Amor caeteros se traducit affectus . Bern. affections of our soul , that her goodness , or her malice renders them either good or evil .

The FOURTH DISCOURSE . Which is the most violent of all the Passions of Man ?

IF the knowledge of a disease be requisite to the cure , it is no less necessary to know the Passions , that we may the better govern them , and to know which of them doth assail us with most fury . Philosophers who have treated hereupon , agree not in their opinions , but are so divided upon this Subject , that reason hath not been able to reconcile their difference .

Plato hath left us in doubt , and sounding the Question to the bottom , he contents himself with saying , there are four passions which seem to surpass the rest in violence . The first is Voluptuousness , which belies its name , and which breathing forth nothing but sweetness , ceaseth not to be extream furious ; and to fight against reason with more violence than doth grief or anguish . The second is Choler , which being nothing else according to its definition , but a boiling of the Blood about the heart * * Fervor sanguguinis circa cor . Aristo● . , cannot be but excessively violent ; and did not nature , which is careful of our preservation , make it die as soon as it is born , there were no mischief whereof it were not capable ; nor do I know whether the world were capable to defend it self against the fury thereof , or no. But let us attribute what violence we please unto it , I esteem it more reasonable than Voluptuousness ; for as Lions are sooner tamed than Fish , an angry man is sooner appeased , than a voluptuous man converted ; and experience teacheth us , that of these two Passions the more mild is the less tractable , and the more furious the less opinionated . The third is the desire of honour , which is so powerfully imprinted in the heart of man , as there is no difficulty which it overcomes not . 'T is this ●hat makes conquerors , which inspires cou●age into souldiers , which maketh Orators eloquent , and Philosophers knowing . For ●ll these different conditions are enlivened ●y the same desire ; and though they take ●everal ways , they aim at the same end . The fourth is the fear of death , which by its ●requent Alarmes troubles all the quiet of our life . It produceth such strange effects , as the nature thereof is not to be discover'd though it be timerous , and that the shadow of an evil is sufficient to astonish it ; yet doth it render men couragious , and make them seek out a certain death , to shun an uncertain one ; it giveth strength to the vanquished , and assisted by despair , it regains Battels which it had lost . 'T is hard to judge which of these two Passions is the stronger , for they have oft times triumphed over one another , and as the fear of death hath made the desire of honour be forgotten , sometimes the desire of honour hath despised the fear of Death .

Though I have a noble esteem of Plato , and that his very ravings seem more noble , and more heightned to me than Aristotles Discourses , yet cannot I side with him in this ; and notwithstanding all the good reasons he alledgeth to defend his opinion , I cannot approve thereof . For Voluptuousness is not so much a particular Passion , as it is the Spring-head of all those that give us any contentment , nor is it so violent , but that it may easily be repress'd by grief and anguish . It s only advantage lieth in the absence of its enemy , nor doth it corrupt men but when it findeth nothing to oppug● it , as soon as any opposition is made , it yields the victory ; and experience teacheth us , that a small hurt makes us forget an extream pleasure . Choler is indeed the more ardent , but it is not of durance : If ●it turn not into hatred , the effects thereof are not to be dreaded ; 't is more sudden violence , and to express its nature , we must say , that it may well do an ill action , but it cannot conceive a mischievous design . Novissima omnium cupido gloriae exuitur . Tacit. in Agrie . The desire of glory is an eternal Passion ; Age which weakneth all other , maketh this the stronger ; and this malady seems to have no cure but death ; yet ill success will ●ure it ; and the loss of two or three bat●els will turn it into Melancholy . Hannibal ●fter his defeat , fed no more upon honour . ●f he went from Kingdom to Kingdom to ●olicit Princes to form a party against ●he Romans , he was led thereunto rather ●y despair , than by ambition ; and this un●ortunate Commander sought not so much ●he increase of Glory , as the preservation ●f his Life . I know that Marius was haugh●y after his Defeat , and that being Prisoner , ●e aspired to be Consul ; his humor chan●ed not with his condition ; whilst in I●ons , he dream'd of Diadems , and when ●e had lost his liberty , he yet continued his design of oppressing the liberty of the Republick , but this Passion was sustained by another ; when he rallied his Troops to bring them again unto the Battel ; he was not so much edg'd on by Glory , as by despight , and who could have seen too within his heart , would have found there more of choler than of courage , more of hatred , than of ambition .

This Passion subsists only of Hope , and when Fortune turns her back , it becomes fearful . Alexander would have been contented with Greece , if he had found any resistance in Persia ; one bad success would have taught him to have bounded his desires . That great heart to which the world seemed too little , would have confined it● self within his Fathers dominions , had not so many happy victories , which did even out-do hope , blown up his Ambition , and promised him the Conquest of the whole Earth .

The fear of death is a Passion only belonging to the Vulgar ; more generous people set it at nought ; the more effeminat● sort defend themselves from it only out of hope , which is the faithful Companion of the unfortunate . And when the face of mischief enforceth her to abandon them , ●he is succeeded by Despair , which in its effects exceeds the firmest Constancy of Philosophers . All these reasons oblige me to quit Plato's Opinion , that I may examine ●hose with which Aristotle defends his . For he seemeth in some of his Writings , to maintain , that hatred is the most violent Passion wherewith we are transported . In effect Choler which but now seemed so ●readful unto us , is but a disposition to ●atred , and she cannot arrive at her malice ●nless nourished by suspitions , fomented ●y evil speeches , and entertained by pro●ess of time ; but when she is once changed ●nto hatred , there is no evil which she is ●ot capable of . Her residence is in the ●eart , as well as is that of Love , and seated ● a Throne belongs to Love , she gives out ●er Orders as a Soveraign , and employeth ● other Passions to satisfie her fury ; choler ●urnisheth her with Weapons , Boldness ●ghts in her behalf , Hope promiseth her ●ood success , and Despair gives her often ●imes the Victory ; but that which passeth ● belief is , she gathers strength from Love , ●ough it be her Enemy , and by an effect ●hich doth sufficiently witness her power , ●e enforceth the mildest of all Passions , ● be subservient to her detestable designs . she imitateth her motions , she marcheth in her steps , Si quaeris odio misera quem statuas modum imitare amorem Seneca in Medea . and misinterpreting her maximes , she will do as much harm , as the other hath done good , and leave as many marks of her Fury , as the other hath left of its goodness . But if it be true that Copies never equal the Original , let hatred do what she can , she shall never come near the power of Love ; and since she is ruled by Love , Love will alwaies have the advantage over her .

There have also been some Philosophers , who have not been of Aristotles Opinion , and who attributing more to Reason than to his Authority , have perswaded themselves that Jelousie is the most violent of all Passions ; and certainly it is to be granted , that if this Opinion be not the truest , it is at least the most specious ; for Jealousie is composed of Love and Hatred . And as contraries cannot lodge or habit together , without fighting , it must necessarily follow , that these two enemy-Passions make wa● one upon another , and that all other that are subject unto them take up arms to defend their interests , in so much as a jealous man finds himself seized on by Fear , and Audacity , by Hope and Despair , by Joy and Sadness , because he is struck with Love and hatred ; likewise the Holy Scripture , the very ' simplicity whereof is eloquent , not finding any thing that can express the fury of Jealousie , Fortis ut mors dilectio , dura sicut infernus aemulatio . Caur . Cant. goes to seek out Death amongst the Sepulchres , and Hell in the Bowels of the earth , to give us a Picture thereof ; according to this maxim we must conclude that the jealous are the damned of this world , and that the Passion which torments them is a punishment which equals that of the Devils . After the authority of Scripture , a man must be very rash to oppose this opinion , which it seems all things conspire to make veritable ; yet may it be replied upon ; and the very self same reasons which it produceth for its defence , may serve to condemn it ; for though Jealousie be a mixture of Love and Hatred , it follows not that she must be most violent of all our Passions ; the very same whereof she is composed , would not agree together were they not sweetned . And as the Elements cannot make one and the same Body , unless their qualities be moderated , so cannot all these Passions form our jealousie unless they be tempered ; and it must necessarily ensue that Love weakens hatred , that joy moderates Sorrow , and that Hope sweetens Despair . It hath been observed that two Passions taken together , lose their force , and that serving as an Antidote one against another , they do no mischief ; or if they do any , they cure it again . So in Jealousie Love is the Antidote to Hatred ; the jealous man suffers little harm , because he hath many Passions , and he may boast , that by a strange destiny , he owes his welfare to the number of his Enemies .

But since after having worsted a Falshood a Truth must be established , let us say that according to our principles this question is not hard to resolve ; for as we acknowledge but one passion , which is Love , and that all the rest are but effects of her producing , we are bound to confess , that they borrow all their efficacy from their Cause ; and that they have no other violence than what is hers . Love is a Soveraign which imprints his qualities in his Subjects ; a Captain which imparts part of his Courage to his Souldiers ; and 't is a Primum Mobile which bears about all the other heavens by its Impetuosity ; insomuch as Morality ought only endeavour how to govern Love ; for when this Passion shall be handsomly ruled , all other will imitate her . And he knows well how to love , or how to love well , shall have no evil desires , nor vain hopes to moderate .

The FIFTH DISCOURSE . Whether there were any Passions in the state of Innocency , and whether they were of the same nature as are ours ?

T Is so long since we lost our Innocency , as there remains nothing unto us but a weak Idaea thereof ; and did not Divine Justice punish the Fathers fault in the Children , we should likewise have lost the Sorrow for it . Every one describes the felicity of that state according to his Imagination ; methinks a man may say that as many as speak thereof , guide themselves according to their inclinations ; and that they place there , such pleasures as they are acquainted with , and do most desire . Some say the whole earth was one Paradise ; that of the Seasons , whereof our years are composed , there was only Autumn , and the Spring : that all Trees had the property of Orange trees , and that they were at all times loaded with leaves , flowers , and fruit ; others perswade themselves that no wind blew there , but the South-west ; and that the ground uncultivated prevented our need , and brought forth all things . I think that without maintaining these Opinions a man may say , that in this happy condition bad was not mingled with good , and that the qualities of the Elements were so well tempered , as that man did thereby receive all contentment ; and felt no Displeasure . He had no disorders to reform ; no enemies to fight withal , nor mischiefs to eschew ; all creatures conspired towards his felicity ; the beasts bare respect unto his person ; and it may be that even those which remained in the Forrests were not wild ; as the Earth bare no Thorns , and all the parts thereof were fruitful and pleasing , so had not the Heavens any malign influences , and that Constellation which dispenseth Life and Death in nature , had no aspect which was not innocent , and favourable . If there be so little certainty touching the state of man , there is no more assurance for what regards his person ; we argue according to our understandings , and as in the first ages Idols were made of all particulars ; every one shapes out a felicity for Adam , and gives him all the advantages that may be imagined .

Amongst so many Opinions or Errors , I see nothing more consonant to reason then that which Saint Augustine writes concerning this ; Absit enim ut illa beatitudo ut possit aut in loco illo non habere quod vellet , aut in suo corpore vel animo sentire quod nollet . August . for though he determine nothing in particular , he resolves so well for the general , as there is none that appeals from his Opinion .

Though we cannot describe ( saith he ) neither the beauty of the place , where man made his residence , nor the advantages of his mind and body , we are bound ●o believe he found in his habitation , whatsoever he could wish ; and that he felt nothing in his body which could incommodiate him . His constitution was excellent , his health was unalterable , and if time could weaken it , he prevented that mischief , by making use of the tree of life , which repairing his forces , furnish'd him with new vigor . He was immortal , not by Nature , but by Grace ; and he knew that ●in could not bereave him of Life , without making him lose his Innocence . His Soul was no less happily constituted than was his Body ; for besides that he was infused with all Sciences , that he knew all the Secrets of Nature , and that he was not ignorant of any thing which could contribute to his Felicity ; his Memory was happy , his will had alwaies good Inclinations , his Affections were regulated ; and though he were not insensible , he was of so equal a temper , as nothing could trouble his repose . The Passions , which by their violence , do anticipate Reason , waited his Directions , and never shewed themselves till they had received Commandment from him . In fine , his Passions were no less natural than are ours , but they were more tractable ; and as his Constitution made him capable of all our motions , original Justice exempted him from all our Disorders . I know not whether I fall foul on the opinion of Divines , but forasmuch as a man may see in this darkness , I think I injure not the Truth ; for if man as being composed of a Body was Mortal , and as being honoured with original Grace , Immortal , methinks one may consequently infer , that not being a pure Spirit , he had Passions , but that being sanctified in all the faculties of his Soul , all his Passions were innocent . To give all the force that is requisite to this Assertion , we must inlarge its Principle , and prove with Saint Augustine , that man might die , losing Original Justice ; and that Immortality was rather a Grace from Heaven than a property of his Nature ; for if he had been truly immortal , he had needed no sustenance , and if death had not been natural unto him , he had needed no priviledge to have secured him from it ; since he did eat to preserve Life , it follows he might lose it ; and since he was obliged to defend himself against old age , by the means of a miraculous fruit , it follows necessarily , he might die , and that his Life as well as ours needed remedies against Death . I confess that they being better than are ours , he repaired his strength more advantageously , and that by prolonging the course of his Life , they kept the hour of his Death farther off ; I affirm likewise that they kept away corruption from his Body , and that they kept him in so perfect a health , as that it could not be altered ; but then they must likewise grant me , that if man had not used these remedies , his natural heat had consumed his Humidum Radicale ; and that old age succeeding this Disorder , he must inevitably have died . All these Maximes are to serve , as Saint Augustine is obliged to confess , that if the use of the tree of life were permitted unto us in the condition wherein we are , Nec enim corpus ejus tale erat quod dissolvi impossibile videretur , sed gustus arboris vitae corruptionem corporis prohibebat . Denique etiam post peccatum potuit indissolubilis manere , si modo permissum esset ei edere de arbore vitae , Aug. l. 1 quaest. novi & veteris testam . quaest. 19. death would no longer domineer in the world , and that man , sinful as he is , would not cease to be immortal . If then Adam were capable of death , because he had a Body , and if he were incapable thereof because he had Grace , methinks by like proportion one may say , he had Passions ; since his Soul was ingaged in a material Subject , but that they were tractable , for original Justice did repress their motions , and that in this innocent condition , he had only just fears and rational desires .

I verily conceive there may be some Passions , the use whereof were interdicted him , and that though he were capable thereof , he was not therewithal agitated ; because they would have troubled his quiet . I am easily perswaded that all evil being banished from off the earth , sadness and despair were likewise exempted from hi● heart ; and that during so high a pitch o● felicity , reason was not bound to excit● such Passions as only belong unto the miserable ; but assuredly I am confident h● made use of all others , and that thinkin● upon the Laws that were imposed upon hi● by his Soveraign Lord , he was sometimes flattered by hopes , sometimes astonished by fear , and by them both joined together kept within his duty . I doubt not likewise but that in the unhappy conference which our unwise Mother had with the Devil in the shape of a Serpent she was seized upon by as many Passions as usually People are , who consult upon any important affairs ; that the Devils promises did stir up her hope , that God Almighties Threats did cause fear in her , and that the loveliness of the forbidden fruit did irritate her desire . I know not whether some other may imagine this Dialogue could pass without some dispute , but I know very well that Saint Augustine ( with whom I believe a man cannot be mistaken ) doth argue thus upon this subject 〈◊〉 and that he believes so great a bickering was not made in the earthly Paradise , without the Womans making use of all her Passions either to defend her self , or to suffer her self to be overcome . 'T is true , this authentical man seems to be of another opinion in his Ninth Chapter of the City of God , but he who shall well examine his Reasons , will find that he endeavours not so much to exclude Passions from out the soul of Adam , as their disorder , judging aright that their disorder could not accord with original Justice . Therefore I am perswaded that man had our agitations in the state of innocency , and he feared punishment , and hoped for reward ; that as he made use of his Senses , inasmuch as they made up a part of his Body , he also used his Passions , inasmuch as they were a part of his Soul , and that in brief they did not differ from ours in nature , but in obedience .

The SIXTH DISCOURSE . Whether there were any Passions in our Saviour Christ , and wherein they differ'd from ours ?

NOt to know that the Son of God was pleased to take upon him our nature , with all the weakness thereof ; and that , set aside ignorance , and sin ; ( which could not correspond with the sanctity of his person ; In similitudinem carnis peccati , Paulus . ) he hath vouchsafed to bear our miseries , conversing with men in the likelihood of a sinner , were to be ignorant of all the principles of Christian Religion . Hence it came that during his term of mortal Life , it behoved him to preserve himself by nourishment ; to repair his strength by rest , to suffer his Body to sleep ; and to use all means which Providence hath ordained for these natural maladies . He was subject to the injuries of time , to the unseasonableness of seasons . Men have seen him benummed with Cold , during the violence of winter , and bedewed with Sweat , during the heat of Summer : the Elements spared him not , and if they reverenced him as God , they persecuted him as man . The same Creatures which obeyed his Word , warred against his Body ; the Waves which grew calm at his awaking , had assaulted the ship wherein he was ; Hunger which he had overcome in the De●arts , assailed him in Towns . And upon the Cross he tasted the Terrors of Death , from which he had delivered Lazarus . Then as ●assions are the most natural Weaknesses ●f man , he would not exempt himself ●rom them , and he would have them to be ●s well witnesses of his love unto us , as as●rances of the truth of his Incarnation . He ●ingled his tears with those of Magdalen ; ●ough by his power he might have remedied her evils , he would out of compassion resent them . Before the doing of a miracle he would undergo a weakness , and weep over a dead man , whom he went about to revive ; He suffered sadness , often to seize upon his heart , and by a strange wonder , he accorded joy with sorrow in his all-blessed soul. In fine , according to the incounters of his life , he made use of Passions . He taught us that there was nothing in man which he contemn'd since he had taken his infirmities upon him , Ipse dominus in forma servi , vitam agere dignatus humanam adhibuit passiones ubi adhibendas esse judicavit : neque enim in quo verum erat hominis corpus , & verus hominis animus , falsus erat hominis affectus , August . Lib. 14. de civitate dei c. 9. and that he loved well the nature of man , since he did cherish even the defects thereof . For to believe that his resentments were but imaginary , is in my opinion to clash against the mystery of the Incarnation , to give the lye to truth it self , and ( to give Iesus Christ a bootless honor ) make us doubt all the assurances of his love . Since he had a true body he could have no false Passions ; and since he was veritably man , he ought to be veretably afflicted . A man gannot gainsay this truth without weakening our belief . If it be permitted to suffer the tears of the Son of God to pass for illusions , one may make his sorrow pass for Imposturism , and under the pretence of reverency a man may overthrow the ground-work of our souls welfare . But we must have a care left whilst we establish the love of the Son of God , we commit no outrage upon his Greatness , or Omnipotency , and that whilst we allow him Passions , we free them from their Disorders ; for we must not believe that they were unruly , as are ours , nor that they required all those virtues to tame them as are necessary for us . He was their absolute Master , and they in their Birth , Progress and Continuance depended upon his Will . In their Birth , because they never raised themselves , but by order from him , but alwaies waited that Reason might make them serve his Designs .

Ours for the most part do surprize us , and are so ready to be moving , that the wisest men cannot keep back their first motions ; they are so given to disorder , as the ●east occasion sets them on fire ; their sleep is so unquiet , as the least matter will awaken them ; they are so given to war , that upon the least provocation they take up Arms , and make more spoil upon their own Territories , then would an enemies army do . Their disorder proceeds not so much from their Objects as from their humour ; and it fares with their storms as it doth with those , who being at the bottom of the Sea , mount up again by their proper motion . But they caused no tempests in Iesus Christ , or if sometimes their waves went high , they were led on by Reason , which alwaies kept the power to appease the trouble she had caused . Turbavit semetipsum . Ioan. 11. As their birth depended upon his Will , so made they no Progress or advancement , but by his permission , and their moving proceeded alwaies from some reasonable cause .

Men betake themselves to things which merit not their Love , and have oft times strong Passions , for weak and woful Subjects . Imprudency seeks them in Choler ; and not weighing the difference of faults , they punish a word as rigorously as they do a Murderer : their ambition is blind , their desires unruly , their sadness ridiculous ; and who shall compare all their Passions with the causes which produce them , will find them all to be unjust . A Consul made a slave be eaten by Lampreys for having broken a Glass : A Princes anger caused a Town to be drowned in the bloud of its Inhabitants ; and to revenge an injury done to an Image of Brass or Marble made 7000 men , the lively Image of God , lose their lives . Sorrow hath made Idols to comfort her ; Fathers not able to raise agai● their dead Children , have deified them ; & through an excess of love and sorrow have built Temples unto them , after they had taken them out of their Graves . In fine , all the motions of our souls are irrational ; we cannot measure or bound our joy , nor our displeasures ; our hatred exceeds our injuries ; our love is more ardent than the sub●ect which sets it on fire , and we ground ●irm hopes upon perishable things . But the Passions of the Son of God were so regu●ated , as in their motions a man might observ● the worth of the subject which caused ●hem to arise ; he was not angry save only ●o revenge the injuries done unto his father , ●r punish the impieties of those who pro●haned his Temple ; he had no affection ●●ve for those that did deserve it ; if he saw ●o perfection in his friends , he loved such ●s he would place there , and loving them he ●ade them worthy of his love : he never ●●rrowed save upon great occasion ; and ●hough the cross was a sufficient object of ●rief , I verily believe his soul was more ●arrowly touched with the horror of our ●s , than with the shame or cruelty of his ●unishment . Such regulated Passions cea●d when he pleased , and their continu●ce , was no less subject to his Empire , than was their Progress .

We are not masters of our Passions ; as in their birth they set at nought our advice , they laugh at our Counsels during their course ; they never stay till they be weary , and we owe not our quiet so much to their Obedience , as to their Weakness . When they are violent , our care cannot overcome them , and there are some of them so stif●necked as they will not die , but together with us , therefore we ought to suppress them in their birth , and to advise with Reason , whether it be to any purpose to draw Souldiers into the field , who when they have their Weapons in their hands despise the Authority of their chief Commander . The beginning of War depends oft times upon two Parties , but the end thereof depends alwaies upon the victory ; and he is not easily brought to a peace , when he finds his Advantage lies in the continuance of War . Tristis est anima mea usque ad mortem . All these rules prove false in the Passions of Iesus Christ . He did even exceed therein when the Subject did deserve it , & though they were chafed , they becam● calm , as soon as he would have them so t● be . Their heat as it was reasonable , so wa● it as soon extinguished as kindled , so as joy did immediately succeed sadness , and on● might at the same time see pleasingness take the same place in his countenance , which Choler had possest .

It is peradventure for this reason that Saint Ierome could not resolve to call the agitations of the soul of our Saviour Iesus Christ , Passions ; believing that to name them as Criminals , was to injure their innocence , and that there was injustice , in giving the same name to things , the conditions whereof were so different . But every one knows that qualities change not nature ; and that the Passions of the Son of God were not less natural for being more obedient than are ours . In my opinion it is a new obligation which we have to his goodness , that he hath not despised our weakness ; he will eternally reproach us if we desire not his glory , since he coveted our welfare ; if we fight not against his enemies , since he hath overcome ours ; if we shed not tears for injuries done unto him , since he hath shed his blood for our sins . And he will have just occasion to complain upon our Ingratitude , if our Passions serve not ●o witness our Love to him , since he hath ●mployed all his to assure us of his Charity .

The Second Treatise . Of the disorder of Passions in Man .

The FIRST DISCOURSE . Of the corruption of Nature by Sin .

THough there be many wonderful things in man , which deserve consideration , & that his qualities witness unto us , Homo Medium quoddam est inter pecora & Angelos , inferior Angelis , superior pecoribus , habens cum pecoribus mortalitatem , rationem vero cum Angelis . the greatness & power of his Creator ; there is nothing more remarkable in him , than his constitution ; for he is composed of a body and soul ; he in his person unites Heaven and Earth ; and being more monstrous than are the Centaures in the Fable , he is both Angel and Beast , as the power of God appeareth in the uniting of these two , so different parties ; his wisdome is no less evidently seen in the good intelligence they hold ; Animal rationale , mortale , August lib 9. de Civitate Dei . cap. 13. for though they had contrary inclinations , that the one should bow downward towards the earth whereof it was formed , and that the other should raise it self up towards heaven from whence it had its original , yet God did so well temper their desires , and in the diversity of their conditions so streightly united their wills by original justice , as the soul shared in all contentments of the body , without any injury to her self , and the body served to all the designs of the soul , without doing any violence to its self . In this happy estate , the soul commanded with mildness , the body obeyed with delight , and whatsoever object presented it self , these two parties did always agree . But this happiness continued no longer than our first father was obedient to God ; as soon as he listened to the devil , and that inticed by his promises he had took part with him , his punishment was answerable to his fault , and his disobedience was punished by a general rebellion ; for to boote that his creatures revolted against him , and that his subjects , that they might serve Gods justice , became his enemies , the revolt passed from his condition to his person ; the elements divided themselves in his body , and his Body mutinied against his Soul . This intestine war was the sooner kindled , between these two parties , for that their peace was not so much an effect of Nature as of Grace ; the hatred which succeeded their love was so much the more violent , for that it was animated by sin , which being but a meer disorder , causeth divisions every where , and satisfieth its own fury in executing the decrees of divine Justice ; so as we must not wonder if the rebellion which man suffers , be so great , since it takes its rise from two so puissant principles , and that the parties which compose it are incouraged to the combat by the contrariety of their inclinations , and by the malice of sin , which doth possess them . This mischief hath caused the greatest Saints to sigh . The Apostle of the Gentiles , finding no remedy for this malady , but death , wish'd for it as a favour , and as such a one , made suit for the most rigorous of our punishments ; he in his Writings , Caro enim concupiscit adversus spiritum , spiritus autem adversus carnem . Gal. 5. hath prepared all Christians to this War , and hath made them know that a man cannot hope for peace in this life , since the body made enterprizes upon the soul , and that the soul was obliged evilly to intreat her Body .

From this great disorder the like of our Passions have ensued ; for though they be the off-spring of the soul and body , & that being equally produced by these two parties , they should endeavour their agreement , yet these unnatural children , augment their division , and according as they hold more of the soul or the body , take part with the one , or with the other of them , and perform no act of Obedience wherein there is not somewhat of Rebellion . The concupiscible appetite doth almost always hold intelligence with the body , and the irascible appetite sides always with the soul. The first engages us in delights , and keeps us in a shameful Idleness ; the second arms us against sorrow , and encourageth us to generous actions ; in this continual bickering the soul of man is never at quiet , and man is constrained to nourish Vipers which do devour him .

Philosophers have indeed found this mischief , but they thought it lay only in the Will , and not in the Nature of man . They were perswaded , that opinion and ill breeding caused these disorders , and that as one evil is cured by its contrary , this might be remedied by wholsom doctrine , and good education . They founded Academies , wherein they disputed about the Summum bonum . They made Panegyricks in the behalf of virtue , and Invectives against vice . They declaimed against the unruliness of Passions ; and measuring their abilities by their desires , they promised victory and tryumph to themselves . But not finding the original of the malady , by consequence they could never light upon the remedy ; amidst the weakness they underwent , and their vain indevours , they were enforced to accuse nature , and to complain even of that soveraign Power which hath composed man of pieces , which could not be made agree . A glimpse of light would certainly have rectified them , and a Chapter of Saint Pauls would have made them know the truth ; for since they agreed with us that God cannot be defective in his workmanship , and that he is too just to require things at our hands which exceed our power , they must have concluded that our disorder was the punishment of our sin , and that the infirmity which we lament was not an effect of our nature , but the correction of Gods Justice ; by thinking thus they would have endeavoured to appease him whom they had injured , and confessing their infirmity , they would have implored his assistance ; but pride blinded them , and to make use of Seneca's words against himself , they would rather accuse providence , than acknowledge their own misery ; and rather impute their disorder to Gods rigour , than to their own offences . They either could not , or would not comprehend , what reason taught them before , Quod caro concupiscit adversus spiritum , non est praeceders naturae hominis institu●i , sed consequens paena damnati . August lib. de vera Innocentia . cap. 260. that faith had published by the mouth of Saint Paul and of Saint Augustine , that the rebellion of the flesh against the spirit is not a condition of nature , but the punishment of sin . From what hath been said 't is easie to infer , that since man is sinful , since his Passions have revolted , since the soul , which ought to govern them , is darkned , and that the will , which ought to moderate them , is depraved , he must of necessity have recourse to grace , and beg that of mercy , which justice hath bereaved him of . The same power which formerly accorded our soul with our body , must now end these differences . If the condition of this miserable life be such as will not suffer us to enjoy a perfect peace , we must seek for forces wherewithal to fight ; so if we cannot shun the misfortunes of war , we may hope for the advantages of the victory .

The SECOND DISCOURSE . The Nature alone is not sufficient to rule the Passions of Man .

THough the Stoicks be declared enemies unto Passions , and that they cannot be judged in a cause wherein they are a party , yet methinks their judgments have some colour of Justice , and that it is with reason that they do mix our Passions with our Vices . For in the condition whereinto Sin hath reduced us , our apprehensions are no more pure , our nature being corrupted , all the inclinations thereof must needs be out of order , and the rivers which run from a polluted Spring must needs be troubled .

I know Philosophers will not agree of this truth , and they never permit us to accuse Nature of an error , since they take her for their guide , nor that we dishonour her , all whose motions they esteem so regular . They profess to follow her in all things , and hold that to live happily , a man must live according to Nature . The Libertines plead this Maxim , and will excuse their disorders by a Doctrine which they understand not ; for had they studied in the Stoicks Schools , they would find that those Philosophers presuppose that Nature was in her first purity , and that they took her not for their guide , but for that they imagined she had preserved her innocency . So banished they from their Sages , and even from their Disciples all those Affections , which they would have pass for natural , and by a generous , but a useless endeavour , they would have us to be as well governed in the state of sin , as in that of Original Justice .

But Christians who have learn'd by the Holy Scripture , that nature is fallen from her first purity , are bound to confess , that the Passions have revolted , and that to bring them again into subjection Reason must be assisted by Grace ; for there is no man , but sees that the understanding is engaged in the Errour , and that it confusedly receives falshoods and truths : that the will applies it self more to appearing , than to real good ; that her interests are the rules of her inclinations , and that she loves not that which is good , save that she is therewithal delighted ; that by experience she finds , she hath lost much of her liberty ; and that if sin hath not taken from her all the love she had to good , it hath left her but weak helps , and useless desires to come by it . As her forces are but small , to atchieve what is good , she hath yet smaller power to rule her Passions ; and though she approve not of their disorders , she knows not how to remedy them . Oft times by a strange misfortune , she foments their sedition , which she ought to hinder , and that she may not afflict her Subjects , she becomes guilty of their crimes . The Christian Philosopher is therefore bound to employ aid from Heaven to overcome these Rebels , and confessing that his Reason is weakned , he must look for help from without himself , and beg favour from him who hath permitted the unruliness of Nature for the punishment of Sin .

But that we may not be said to be enemies to the greatness of man , and that we make his disaster greater than it is , we confess that nature is good in her foundation , and that very sin is an excellent proof thereof ; for as it is but a Non Ens , it cannot subsist by it self , for its preservation it must needs fasten it self to some subject that may uphold it , and which may impart unto it part of its essence . So evil is ingraffed upon good , and sin is upholden by nature ; which is much endamaged by so evil a guest , but doth not therefore lose all the advantages thereof . For since she conserves her own being , she must likewise conserve unto her self some goodness , since she is not annihilated for being become criminal , she must amidst her misery enjoy some good fortune , and amidst her faultiness some tincture of innocence must remain . And this is it which Saint Augustine affirms in as learned as eloquent terms . Cujus recte vituperatur vitium procul dubio Natura laudatur : nam recte vitii vituperatio est , quod illo de honestatur natura laudabilis . August . lib. 12. de Civitate Dei . cap. 1. The being of man is certainly praised , though the sin thereof be blamed , and no better reason can be given , for the blaming of sin , than by making it appear that by the contagion thereof , it dishonoureth what was honourable by nature . If we consider her then in her ground-work or foundation , she hath lost nothing of her goodness ; but if we look upon her , under the tyranny of sin , she hath almost lost her use , and she can make no more use of her faculties , unless freed from the enemy which possesseth her ; methinks she may be compared to the birds that are taken in nets ; they have wings but cannot fly , they love liberty but cannot regain it . So men in the state of sin , have good inclinations , but they cannot pursue them , they have good designes but cannot put them in execution ; and more unfortunate than the aforenamed Birds they love their prison , and agree with the Tyrant that doth persecute them . In this sad condition , they have need of Grace to comfort them , and to strengthen them , if not totally to free them from the enemy which pursueth them , at least to give them liberty of operating , and to put them into a capacity of practising virtue , of contesting with vice , and of ruling their Passions .

Natura humana etiamsi in illa integritate in qua condita est permaneret , nullo modo seipsam creatote suo non adjuvant servaret . Cum ergo sine Dei gratia salutem non posset custodire guam accepit , quomodo sine Dei gratia posset reparare quam perdidit ? Aug. lib. De vera Innocentia , c. 337. This necessity which we impose upon man of receiving Grace , ought not to appear so harsh , since even before his disorder he stood in need of a forreign succour ; and that in his natural purity , he could not avoid sin without a supernatural aid . For he is so composed , that in all his motions he is forced to have recourse unto God ; and since he is his Image , he cannot operate but by his Spirit . Though humane Nature ( saith Saint Augustine ) had continued in the integrity wherein God created it , yet could it not have preserved it self against Sin without Grace ; and drawing a consequence from this first truth , he with a great deal of reason adds ; since man without Grace , could not preserve the purity which he had received ; how can he without the same recover the purity which he hath lost ? he must then resolve to submit himself to his Creator , if he will assubject his Passions ; and he must become pious if he will be reasonable . For ought there to be any relation between our welfare and our loss ? Passions did not revolt against the understanding till that had revolted against God : there is reason to believe they will never obey the underdanding , till that be obedient to God ; and as our mischief hath taken ●ts rise from our rebellion , our good must take its beginning from our assubjection .

If prophane Philosophers object unto us , ●hat Reason was in vain allowed us to moderate our Passions , if she have no power ●ver them ; and that nature is a useless guide ●f she her self have need of a Conductor , ●e must satisfie them by experience , and ●each them without the holy Scripture , that ●here are disorders in man which Reason a●one cannot regulate , and that we are sub●ect unto maladies , which Nature without ●race cannot cure .

The THIRD DISCOURSE . That the disorder of our Passions considered , Grace is requisite to the Government thereof .

THose who are instructed in the mysteries of Christian Religion , confess that the grace which Iesus Christ hath merited for us , doth infinitely surpass that grace which Adam by his fall deprived us of . The advantages thereof are such , as do exceed all our desires ; and the most ambitious of mankind , could never have wished for the good which we hope for thereby . For to boot that we are thereby raised to a pitch far above our condition , and that we are thereby promised an happiness equal to that of the Angels , we have Iesus Christ thereby given us for our Head ▪ and we are thereby so straightly joined unto him , as that his Father is bound to admit us for his children . But all these priviledge● regard rather the future than the present . And though we have the pledges of these gracious promises , we do not as yet enjoy all the effects thereof . The grace which purchaseth this right for us , resides in the depth of our soul , the which she sanctifieth , leaving the body engaged in sin . She begins the work of our salvation , but doth not finish it ; she divides the two parts whereof man is composed , and giving strength unto the Spirit , she leaves the flesh in its weakness . But by a stranger miracle she parts the soul from the Spirit , and worketh a division in their unity , for to take her aright ; 't is only the superior part of the soul which doth fully resent the effects of Grace , and which in Baptism receives the virtue of that divine character which gives us right to Heaven , as to our inheritance . Hence it is that one Apostle terms us but imperfect workmanship , and the beginning of a new creature . We belong unto Iesus Christ , only for what belongs unto the Soul . Ut simus initium aliquod Creaturae ejus ▪ Iac. 1. He is the Father only of this no●le part which he hath enriched with his Merits ; but the other part , which is engaged in the Body , and which by an unfortunate necessity , sees it self bound to ani●ate the disorders , and to foment the ●assions thereof , is not altogether delivered from the tyranny of sin ; she groaneth under the weight of her Iron ; and this glorious Captive , is constrained to be wail the rigour of her servitude , whilst her Sister enjoys the sweets of liberty . Concupiscentia carnis in baptismo dimittitur , non ut non sit , sed ut in peccatum , nonimputetur non autem ei substantialiter manet , sicut aliquod corpus aut spiritus , sed affectio quaedam est malae qualitatis , sicut languor . Aug. l. 1. De Nupt. & concupiscent . c. 25. For as Saint Augustine teacheth us , Baptism takes not away Concupiscence , but doth moderate it ; and notwithstanding any strength that it giveth unto our soul , it leaves a kind of languishment , whereof the soul cannot be cured till in glory . 'T is true that this weakness or defection is not a sin ; and though it be the Spring-head from whence all the rest do derive , it cannot make us blameable , unless when by reason of our remissness we follow the motions thereof . And it cannot be said with honour to our Soul , that this disorder is in our Body , and that the Soul is not affected therewithal , save only out of pity , Non enim caro sine anima concupiscit , quamvis caro concupiscere dicatur , quia carnaliter anima concupiscit . Aug lib. De perfectione bominis , c. 17. or infected but by contagion : for besides that original sin , ( whereof this misgovernment is an effect ) abideth in her substance , all the world knoweth that the body is capable of operating by its self , and that necessarily the soul which animates it , must be that which makes it revolt ; and that that which gives it life , must give it irregular motions and desires . 'T is she that raiseth the flesh against the Spirit , and which , as not being intirely possest by grace , doth obey sin . 'T is she that awakens Passions ; 't is she who through a strange infatuation , or blindness , affords them weapons wherewithal to hurt her self , and who excites the sedition wherewithal to trouble her tranquility . This is Saint Augustines Doctrine ; and if we had not so great a Doctor for our warranty , all Philosophy would serve us for caution , since according to the principles thereof we must believe , that the body doth nothing without the soul , and that even then when the body seems to undertake any thing maugre the soul , it is effected by the succour which the body receiveth from the soul. Insomuch as she is the rise of the evil , and without reason she complains of the bodies revolt , since she is the chief therein , and that of all the faults which she imputeth to the body , the body is not the Author , but only the Confederate .

Now as the Passions reside in that part of the soul which is infected by sin , we must not wonder if they rebel , since their Mother is disobedient . And we must not once think they should be stifled by Grace , since she suffers the very power which produceth them , to remain in rebellion . All that a man can wish for in her guidance , is that she may moderate their aptness to rage , that she suppress their violence , and that she prevent their first motions . This is one of her chief employments ; for when she hath obliged the Understanding to know God , and the Will to love him , she enlargeth her care to the inferior part of the Soul , and endeavours to calm the Passions thereof . She goes not about to destroy them , because she very well knows , it is a work reserved for glory ; but she employeth all her forces to regulate them ; as she makes good use of sin , to humble her she wisely makes use of their revolt to exercise us . She propounds unto them Objects of Innocency to make them be serviceable to her virtue : and makes them ( as Saint Paul saies ) Ministers of Justice ; for Christian Humility is an enemy to the vanity of the Stoicks ; and knowing very well that we are not Angels , but men , she doth not in vain endeavour to destroy one part of us , but she obligeth us to make advantage of our defaults , and to manage our Passions so dexterously , a● that they may obey Reason , or that they wage not war against her , save only so far a● she may obtain the victory . I should injur● this Imagination , if I should render it i● other words , than doth Saint Augustine . We consider not in a pious man whether he be offended or not , In disciplina nostra non tam quaeritur utrum pius animus irascatur sed quare irascatur , ●ec utrum sit triftis sed unde sit tristis ; nec utrum timeat , sed quid timeat ; irasci enim peccanti ut corrigatur , contristari pro afflicto● liberetur , ti●ere periclitanti n● pereat , nescio utrum q●●qu●m sana considera ●o●e reprehenda● . Aug l. 9. De Civ . Dei . c. 5. we weigh not the measure of his sorrow , but the Subject . And we labour not so much to know whether he be afraid , as to know why . For if we be angry with a Sinner , intending so to correct him ; if we afflict our selves with one that is in misery , out of an intention of comforting him , and if through fear we divert a man from the mischief he was about to do unto himself , I do not believe there is any so severe Judg as will condemn so useful Passions ; and he must necessarily want judgment , did he not defend so harmless Affections .

Their excess is then only blameable , and Reason assisted by Grace ought to employ all her industry to moderate them . But because concupiscence is the Spring-head from whence they derive , Reason must endeavor to dry it up , and use her uttermost means to obviate the wicked effects thereof , by stifling the cause which produceth them . The Enemy , which we undertake , is born with us , he draws his forces from ours , he grows greater as we do , and weakens as we grow old ▪ We have this of obligation to old age , that it taketh from the vigor of concupiscence , by diminishing our bodily strength , and that by leading us to death , it likewise leadeth this Rebel insensibly thither . We must notwithstanding leave all for age to do ; in a business which so much imports our salvation , we ought sooner to begin a war , which ends not but with our life , and diminish our own forces , thereby to weaken those of the enemy . You are born ( saith Saint Augustine ) with concupiscence ; take heed lest by giving him seconds through your negligence , Cum concupiscentia natus es ut eam vincas , nolo tibi hostes adero , vincere cum quo natus es , ad studium vitae hujus cum illo venisti , congredere cum eo qui tecum processit . Aug. in Psal. 57. you raise not new enemies against you ; remember you have entred the course of this life accompanied with her , and that your honour is concerned in making her die before you , who was born with you .

This victory is rather to be wished for , than hoped for ; you will not find a Saint who hath destroyed this Monster , but at the cost of their life ; for though they withstand concupiscence , that they oppose the desires thereof , and that they mind not her motions , save how to hinder her , yet in this combat , they are sometimes conquered ; their advantages are not pure , and their best successes are mingled with some disgraces . To kill this enemy , they must die , and they are necessitated to wish their own death that they may hasten the like of this their enemy . Non concupiscere omnino perfecti est , post concupiscentias suas non ire pugnantis est , luctan is est , laborantis est , ub● fervet pugna , qua●e desperetur victoria , quando erit victoria , quando absorbebitur mors . Aug. De verb. Apost. serm. 5. Perfection ( as Saint Augustine observes ) consists in having no concupiscence ; not to follow her is to fight against her . Nevertheless by continuance of courage one may hope for victory , but certainly it cannot be obtained , but when death is happily consummated by life in the Kingdom of Glory . Hence I infer , that since Grace cannot extinguish Concupiscence , she cannot ruine Passions , and that all the assistance that man can hope for from Grace , is so handsomly to manage Passions , as that they may defend virtue and oppugn vice .

The FOURTH DISCOURSE . That opinions , and the senses do cause the disorder of our Passions .

THough sin be the original of all our mischief , and that all the miseries we undergo are the punishments for our faults ; we seem to take pleasure in increasing them by our evil guidance , and that we invent every day new penalties , to which divine Justice had not condemned us ; we are not contented to know our Passions are revolted , and that without the assistance of Grace , Reason cannot regulate them ; we nourish their disorder , and to make them the more insolent , we admit of Opinions which raise them up at their pleasure . For of a thousand Passions which are raised in our soul , there are not any two that take truth for their guide ; and the evil which they apprehend , or the good which they desire , appear rather so to be , than that they are so indeed . To mend this disorder , we must take cognizance of opinion , mark her birth and progress . Opinion is not so much a judgment of the understanding , as of the Imaginations , whereby she doth either approve of , or condemn things which the senses represent unto her . This is the most usual evil of our Life , and if it were as constant as it is common , our condition would be very sad ; but it changeth at every moment , that which is the cause of its birth , causeth likewise the death thereof . And Imagination forsakes it with as much ease as she gave it entertainment . It taketh its rise from our senses , and from the reports of the world , so as it is no marvel if the best grounded opinion cannot subsist long , since the foundations thereof are so bad ; for our senses are liars , and like inchanted glasses , they present disguised Objects unto us . Their Reports are seldom uninteressed ; and as they fasten themselves to objects , they endeavour to engage Imagination .

When I consider the soul as a Prisoner in the body , I bewail her condition , and I wonder not if she so oft takes falshood for truth , because it entereth by the gate of the senses ; this divine Spirit is inclosed in the body , not having any other cognizance save what she borroweth either from the Eyes or the Ears thereof ; and these two senses which by nature seem so particularly appropriated to knowledge are such deceivers , as their devices are for the most part but impostures ; blindness is to be preferred before their false Lights , and they had better leave us in our ignorance than help us to such malignant and so doubtful knowledge . They consider only the appearances of things ; they stop at accidents , their weakness cannot penetrate into substances ; they are like the Sun , and as they take all their light from him , they endeavour to imitate him in their actions . Every one thinks that this goodly Planet is extreamly useful to us when it comes about our Horizon ; and that it affords those beauties to nature which darkness had bereft it of . But the Platonicks have found that the advantage we receive thereby , equals not the prejudice it bringeth along with it ; for when it discovers the earth unto us , it hides the Heavens from us ; when it exposeth Lilies and Roses to our sight , it hinders us from seeing the Stars , and takes from us the sight of the most beautiful part of the world . So the senses take from us the cognizance of divine things to furnish us with the like of what is humane . They make us only see the appearances of objects , and hide their truth from us . We remain ignorant under these bad Masters , and our Imagination being informed but by their reports , we can only conceive false opinions .

I find therefore that Nature is more severe unto us than is Religion , and that it is much more difficult to be rational than to believe aright ; for though the truths which Religion proposeth unto us , are of so high a nature as our understanding cannot comprehend them , though she demand of us a blind obedience , and that to believe her mysteries , we must subdue our Reason , and give the Lie to all our Senses ; yet this commandment is not injurious ; If she take from us our liberty , she preserves our honour , she frees our understanding from the tyranny of our senses , she submits it to the legitimate Empire of the supream Intelligence , which she illustrates unto us by her light ; she takes us from earth , that she may raise us up to Heaven , and takes not from us the use of Reason , save only to make us acquire the merit of Faith . But Nature ingaging our soul in our body , makes her a slave to our senses , and obligeth her in her noblest operations , to consult with those that are blind ; and to draw her light from out their darkness . Hence it is that all our knowledge is full of errour , and that truth is never without falshood , that opinions are uncertain , and that our Passions which obey them , are always out of order .

The worlds report is no surer a Guide ; and those who listen thereunto , are likely never to enjoy true rest ; for this rumour is nothing else but the opinion of the people , which is not the truer for being the more common . That which seemeth to authorize it doth condemn it ; and nothing ought to make it more suspected than the great number of its partakers . The nature of man is not so well regulated , as that the best things be those that please most people ; ill opinions , as well as good ones , ground themselves upon the number of their approvers ; and when we would side with any opinions , we ought not to number , but to weigh the Votes . The common people who gape after liberty , delight to live in servitude , never make use of Judgment , and in worldly affairs , which of all others ought to be the most free , they are rather led by Example than by Reason ; they follow those who go before , and not examining their Opinions , they embrace , they defend them ; for after having recived them , they desire to divulge them ; as in factions , they endeavour to engage others on their Party , and to make their malady prove contagious . In so much as Seneca's Maxime proves true , That man is not only failing to himself , Nemo sibi tantum errat , sed aliis erroris causa & author est . De vita beata , c. 1. but unto others , and that he communicates his errors to all those that come nigh him . When our Imagination is filled with ill Opinions , she exciteth a thousand disorders in the inferior part of our soul , and raiseth up Passions according to her pleasure ; for being blind , they cannot discern whether the good or bad which is proposed to them , be only likely or true ; and abused by the Imagination , whose Empire they reverence , they either draw nearer unto , or fly further from objects ; their blindness serves them for excuse , and they lay their faults upon that hath deceived them . But to prevent this disorder , the understanding must keep it self in its authority , it must assubject Imagination to its Laws ; it must take heed lest opinion endeavour to establish her self , and must consult with Reason to defend it self against Errour and Falshood ; thus will Passions always be peaceable , and their motions being regulated , they will be serviceable unto virtue .

The FIFTH DISCOURSE . That there is more disorder in the passions of man , than in those of Beasts .

BEfore we resolve this question , we must discuss another , and examine whether beasts be capable of these motions which we call Passions . For as our Adversaries confound them with vices , and as they will have all the affections of the inferiour part of our soul to be criminal ; they hold that beasts are exempt from them , and that having no freedom or liberty , one cannot impute unto them either Virtue , or Sin . That they are led on by an Instinct which cannot err , and if sometimes they seem to do amiss , we must attribute it to providence , which disordereth them for our punishment , or which suffereth their unruliness , to put us in mind of our wickedness ; 't is therefore that their motions serve for plagues to all people , and that the Infidels took counsel by the flying of Birds , and the Entrails of Victims , that they might know what was to come , or what Heaven had decreed . But though Beasts be exempt from sin , and that they owe their innocency to their servitude , they are not notwithstanding insensible . All Philosophers acknowledge they have inclinations , and aversions , and that according as objects give against their eyes or ears , they excite desire or fear in their Imaginations . In effect , the nethermost part of our soul hath such correspondency with our senses , as that she borrows her name from them , and is called sensitive ; insomuch , as it is almost impossible , but that any thing that entreth by those passages , with any contentment or detestation , should cause either pleasure , or pain in the soul. As beasts have these two faculties , which give them feeling and life ; we must necessarily conclude , That they have Passions , that they approach to what is good , out of desire , and shun what is evil , out of dislike ; that they taste the one with joy , and suffer the other with sorrow . This reason is confirmed by examples ; for we see every day how Horses are brought to manage through the fear of punishment , that the Spur quickens their memory , that the noise of Trumpets puts them in good humor , and that very hurts do animate their courage ; Bulls fight for glory , and joining craft with strenth , dispute as hotly for the ●eading of an Herd , as Princes do for the ●onquest of a Kingdom : Lions in their ●ighting covet not so much revenge as ●onour ; when they see their enemy on the ●round , their choler is appeased , and having ●aken up Arms only for glories sake , they ●ontent themselves with this advantage , ●nd gives life to what yields the victory . ●n fine , they are netled as well by jealousie , as by love , they love faithfulness , punish Adultery , and wash this fault in the bloud of the guilty . It cannot then be doubted , but that beasts have Passions , and that they are agitated with those furious motions which trouble our quiet ; but the difficulty is to know , whether theirs or ours be more violent , and whether they or we be less regulated in our motions .

Truth it self obligeth us to confess , that our advantages are prejudicial to us , and that when very Reason becomes a slave unto our senses , it serves only to make our affections more unreasonable . Beasts apprehend not evil , but when it is nigh at hand ; they discern not what is to come , and do not much remember what is past ; the present only can make them unhappy . But men go about to find out casualties before they happen , they seem to have a design to hasten their misadvantages , and that to enlarge Fortunes Empire , they will prevent the evils to which she hath not yet given birth . Nemo tantum praesentibus miser est . Sen. Epist. 5. Their fear is employed both in wha● is pas● , and in what is to come ; and as they tremble at a missfortune which hath ceased to be , so they grow pale at a disaster , which hath yet no being .

There are but few objects wherein beas● are concerned , set aside those things which are necessary for the maintenance of their life , and you shall find they consider all other things as indifferent . But men cannot bound their desires , either ●y reason , or necessity ; they extend them too beyond what is useful , and seek out superfluities to increase their punishments : all their Passions are so out of order , as that nothing can content them . Quidquid illis congesseris , non finis cupiditatis erit , sed gradus . Senec● That which ought to appease them , incenseth them ; and that which is given them to satisfie their hunger , serves often times only to provoke it ; so as one may not be said to lie , if he affirm , That man is only ingenuous to his own loss , and that he employs the goodness of his wit , only to make himself more unfortunate , or more faulty : Beasts are stupid , their temperature , which holds of the Earth , makes them insensible , and happily exempts them from all those evils , which hurt not the body , save in as much as they have hurt the Imagination . Bulls must be goaded on , to make them furious ; and these heavy lumps , whose soul is but a body , do little unirritated . Elephants endure all things at their Masters hands ; they think not themselves hurt unless they see their bloud ; when the pain is over , their choler is appeased , and they become as tractable as they were before ; but man is of so delicate a constitution , as the slightest pain offends him ; his blood which is of the the nature of fire , is easily moved , and being once moved , it hurries fury throughout all his parts . This fury doth its greatest outrages about the heart ; for she furnisheth it with such Spirits , as oftentimes she causeth that to die which gives life to the whole body , and to revenge her self of a particular injury , she hazzards the publick welfare . To compleat this mischief , this Passion is so shy in man , as the least matter is sufficient to provoke it . A word troubleth it , a motion of the head offendeth it , silence sets it going ; not finding any thing to entertain it , it devours her own Entrails , and by an excess of despair , turns all her rage against her self .

In fine , The life of Beasts being uniform , and nature having given them bounds narrow enough , they have but a few Passions ; almost all their motions are caused out of a fear which possesseth them , or a desire wherewith they are affected . But as the life of man is more mingled , and that in the course thereof it is subject to a thousand different inconveniences , his Passions rise up in a croud ; and wheresoever he goes he finds subjects of Choler , and of Fear , of Pleasure , and of Sorrow . Therefore it is , that the Poets have feigned , That his soul passeth into the body of divers Creatures , and that taking all their evil qualities , he uniteth in his person the guile of Serpents , the fury of Tygers , Choler of Lions ; teaching us by this Fiction , That man alone hath as many Passions as have all Beasts put together .

'T is therefore that Philosophers propound them unto us for examples , and that the Stoicks after having raised our nature to such a height of greatness , are obliged to reduce us to the condition of Beasts , and to place the happiness and rest of their wiseman in a strange kind of stupidity . Daemon●s autem ro●abant eum , dicen●es , si ejicis nos hinc , mitte no● in gre●em porcorum . Mat. 8. This sense differs not much from that of the proud Spirits , which being desirous to sit on the Throne of God , demanded leave of Jesus Christ to withdraw themselves into the bodies of Swine ; and that not being able to reign with the persons of the Deity , they were contented to live with infamous Beasts . So our proud Stoicks , after having raised their wise-man , even unto Heaven , and given him Titles , unto which the accursed Angels in their rebellion durst never pretend , they brought him down to the condition of Beasts , and not able to make him insensible , they endeavoured to make him stupid . They accuse Reason to be the cause of all disorders , they complain of the disadvantages we have by Nature , and would lose both Memory and Wisdom , that they might neither foresee the evils that are to come , nor muse of those that are past . This folly is the punishment of their vanity : Divine Justice hath permitted that understanding which had been their Idol , should become their torment ; and that they should every where divulge , That since they could not live like Gods , they were resolved to live like Beasts . But not immediating their despair , we are only to implore aid from Heaven ; and acknowledging the weakness of Reason , seek out another light to conduct us , and borrow new forces to vanquish our Passions . This is that which Christian Religion hath taught us , and that which we shall examine in the pursuit of this work .

The Third Treatise . Of the Government of Passions .

The FIRST DISCOURSE . That there is nothing more glorious nor more hard to come by , than the Government of Passions .

NAture by a wise providence hath united Difficulty with Glory , and lest Glorious things might become too common , her pleasure is , they should be hardly come by . There is nothing of greater lustre amongst men than the valour of Conquerors , all Orators would have been mute , had not battels bin fought , and victories bin had . But to acquire this title of honour , a man must despise death , forgo pleasures , overcome troubles ; and oftentimes purchase Glory by the loss of his own life . After the valour of Conquerors , there is nothing more illustrious than the eloquence of Orators ; she ruleth States without violence , she governs people without weapons , she works upon their wills with sweetness , she fights , and obtains Victories without blood-shed ; but to arrive at this great height , one must overcome a thousand difficulties , accord Art and Nature together , conceive strong thoughts , express them in good words , study the humour of the People , learn the secret of forcing their liberties , and of winning their affections . This truth appeareth evidently in the Subject we treat of , and every one confesseth , there is nothing harder nor yet more honourable , than for a man to overcome his Passions . For to boot that we are not assisted by any others in this conflict ; that fortune which rules as chief in all other combats , cannot favour us in this ; that men partake not of glory with us , and that we do at once the office of a common Souldier , and of a Commander : there is this of anger and some difficulty in it , that we fight against a part of our selves , that our forces are divided , and that nothing encourageth us in this war , but duty and integrity . Upon other occasions men are spurred on by honour and envy . Oft times choler , when it hath to do with virtue makes up the greatest part of our valour ; hope and boldness assist us ; and their forces being united , it is almost impossible to be overcome . But when we assail our Passions , our Troops are weakned by division ; we operate but by one part of our selves : let virtue or worth animate our Courage with the best reason she can , our love to our enemies makes us faint-hearted , and we are afraid of a victory , which must cost us the loss of our delights . For though our Passions be irregular , and that they trouble our quiet , these cease not to make up a part of our soul ; though their insolency dislike us , we cannot resolve to tear out our bowels , unless we be assisted by Grace ; self-love doth betray us , and we spare rebels because they are our Allies . But that which augments the difficulty , and which makes the victory more uncertain , is the power of our enemies ; for though they held no intelligence with our soul , though they should not by their cunning , divide her forces , and though she should set upon them with all her might , they are of such a nature as they may be weakned , and yet not overcome ; they may be worsted , yet not routed ; for they are so streightly joined with us , as they cannot be parted from us . Their life is bound up with ours , and by a strange fate , they cannot die unless we die with them . So as this victory is never entire , and these Rebels are never so much quelled , but that upon the first occasion they will frame a new Army , and give us battel again . They are Hydra's , which thrust up as many heads as are cut off , they are so many Antaeusses who gather strength from their weakness , and who rise up the stronger , after they have been beaten down ; all the advantage which one can expect upon such unruly subjects , is to clap irons upon their hands and feet , and leave them no more power than what is requisite for the service of Reason . We must treat them as we do Gally-slaves , who draw alwaies their iron Chains after them , and who have only the use of their arms to row ; or if you will deal with them more favourably , you must be well assured of their fidelity , and remember a Maxim which ● approve not of save in this case , that reconciled enemies ought alwaies to be had in suspition .

If the difficulty which accompanieth this combate astonish us , the glory which ensues thereupon ought to encourage us ; for the Heavens behold nothing of more Illustrious , nor doth the Earth bear any thing of more glorious , than a man who commands his Passions ; No Crown is sufficient to adorn his head , all praises come short of his merit , nothing but Eternity can recompense so exalted a Virtue ; the very shadows thereof are pleasing , and the truth thereof is so beautiful , that men adore the semblance . We do not revernce Socrates nor Cato , but for that they had some tincture thereof , nor do we place them in the number of the Sages , save for that they have triumphed over our weakest Passions . The glory of these great men is purer than that of Alexander or Pompey ; their Victory never made Widow or Orphan , their Conquests have not laid Kingdoms waste , their Combates have neither caused the shedding of bloud , nor of tears ; and in the gaining of their liberty , they haveneither taken Prisoner , nor made slave ; a man reads all their actions with delight , and in all the course of their harmless life , one meets not with any objects of horrour . They are born for the worlds good , they have laboured for the quiet of all men ; there is not any Nation that malignes their happiness , nor which rejoyceth at their death . What honour can a Conqueror hope for , who owes all his greatness to his Injustice ? who is only famous for being criminal ; and of whom no mention would have been made in History , had he not slain Men , burnt Towns , ruined Provinces , and dispeopled whole Kingdoms .

Those who have only warred with their Passions , enjoy a much more real good , and these innocent Conquerors receive more glorious Praises from us . We raise them above all Monarchs ; and if they have lived in the Church , we place them in Heaven when they are dead ; we take their actions for examples to our selves , we borrow their weapons to fight with the enemies which they have vanquished , we read their lives , as Conquerors do those of the Caesars , we conform our selves to their virtue , and we observe the good Maximes which they have held , the innocent Wiles that they have practised , and the high designs which they have undertaken , that we may obtain like famous Victories . Their most-assured Maximes were , not to trust their own strength , to implore aid from Heaven , and to hope for more from Grace , than from Nature . If thou wilt overcome ( saith Saint Augustine ) presume not upon thy self , Si vis vincere , noli de te praesumere , sed illi assigna victoriae gloriam qui tibi donat , ut victoriae referas palmam . Aug. Serm. 2. De Catechismo . but give the honour of the victory to him from whom thou expectest the Crown . Their more ordinary wills were to prevent their Passions , to take from them their strength , that they might take their courage from them , to set upon them in their birth , and not to expect till age had made them stronger . Their most memorable enterprizes were to over-run their Enemies grounds , to consider their countenance , to mark their designs , and to cut off all Objects that could make them move . These means would succeed happily unto us , if we would make use of them , and we shall not want assistance ; since all the Moral Virtues are so many faithful Allies ; who fight for our liberty , and which furnish us with Weapons to subdue our Passions .

The THIRD DISCOURSE . That there is no more miserable Slave than he who suffers himself to be guided by his Passions .

LIberty is so pleasing , and servitude so irksom , as a man may say without fear of exaggeration , that as the one is the chiefest of all that is good , the other is the chiefest of all that is bad ; the people have fought for the preservation of the one , and to defend themselves from the other ; nature seems to have perswaded them , 't is better to die in liberty , than live in servitude . Our Ancestors were so tender in this point , as they could not endure the Roman Authority . They were the last that subjected themselves thereunto , and the first that freed themselves from it . Had not the Heavens made Iulius Caesar of purpose to conquer them , they had never been slaves to Rome ; but yet they had this of consolation in their missfortune , that under the conduct of that great Prince , ' they revenged themselves of the Republique that had opposed them , and made her suffer servitude , which had made them lose their liberty . Though this evil be so tedious , and the good it deprives us of so pleasing , it is not comparable to that which the tyranny of Passions causeth in us . And it must be granted , that of as many slaves as are in the world , there is none more unhappy , than those who obey such cruel Masters .

For the rest are free in their noblest part , Corpus est quod dominio fortuna tradidit , hoc emit , hoc vendit , interior illa pars mancipio dari non potest . Sen. Benefic , l. 3. c. 20. 't is only their bodies which groan under the irons , and which feels the rigour of slavery ; their wills are not constrained ; when they are commanded any thing that contradicts their honour , or which offends their Conscience , they may defend themselves from it by a noble refusal , and buy their liberty with the loss of their life . But these are slaves even in the bottom of their souls , they cannot dispose either of their thoughts or their desires ; they lose in this infamous servitude , that which Captives preserve in Prisons , and that which Tyrants cannot rob their enemies of .

The others may quit their Masters , and leaving their Houses , or their Territories , go into places of freedom , where they may breath the air of liberty : But these , though they change Countreys , change not condition ; they are slaves under Crowns , they serve their Passions , whilst they command their Subjects ; and whithersoever they go , they drag their chains after them , and carry their Masters with them . The others long after liberty , and employ their credit to obtain it : If this fail them , misery opens their understanding , and necessity , which is the mother of Invention , furnisheth them with means to free themselves ; but these wretches have so far lost theirs , as they have not so much as retained the desire thereof . They love their servitude , they kiss their Irons , and being strangely blinded , they fear the end of their imprisonment , and dread their deliverance .

The others have but one Master , and amongst so many mischiefs which afflict them , they hope to sweeten their captivity , by gaining the favor of him who commands them ; they promise unto themselves , that by their assiduous service , they may regain their liberty ; they flatter themselves in the thought thereof , and think that a slave who hath but one man to content , cannot be always unhappy : But these have as many masters to serve as Passions to satisfie ; Malus etiamsi regnet , servus est , nec unius hominis , fed quod gravius est , tot dominorum , quot vitiorum . Aug. l. 4. De Civii Dei , c. 3. the end of one servitude , is the beginning of another ; and when they think they have escaped a surly government , they fall under an insolent tyranny ; for their change is never advantageous to them : the last Master is always more cruel than the former : Oft times they command all together , and as their designes do not agree , they divide these unhappy slaves , and force them to serve their wills , and to tear out their bowels , to obey rather contrary , than differing Orders . Sometimes ambition & Love unite their flames to devour them , fear and hope set jointly upon them , sorrow and delight are reconciled together to afflict them , and one may say , that every Master is a Hangman which torments them , and that every order they receive , is a new punishment unto them . They have not one quiet hour , their Passions persecute them day & night : And these revengeful furies change all the delights of these miserable men into cruel torments .

What more deplorable thing can there be than to see Alexander possest by his ambition , and see him lose his judgment , to satisfie this irregular Passion . For can one think he was indued with Reason , who began his exploits , Antu putas sanum qui a Graecia primum cladibus in qua eruditus est , incepit , qui Lacedaemoniam servire iubet , Athenas tacere . Sen Epist. 94. by the ruine of Greece , and who more unjust than the Persians , silenced the Town of Athens , made that of Lacedemon serve , and ruinated the Country , which ( to no purpose ) had taught him Philosophy ?

This very fury made him over-run the world , commit spoiles throughout all Asia , penetrate the Indies , pass the Seas , be angry with Nature , which by the limits thereof did bound his conquests , and force him to end his designes , where the Sun finisheth his course . Who is not affected with pity , to see Pompey , who drunk with love of a false greatness , undertakes civil and foreign Wars ? Sometimes he passes into Spain to oppress Sertorius , sometimes scoures the Seas to free them from Pyrats , sometimes he flies into Asia , to fight with Mithridates . He ransacks all the Provinces of that great part of the world ; makes himself Enemies , where he finds none : After so many Fights and Victories , 't is he alone that thinks himself not great enough ; and though men give him that name , he thinks he deserves it not , unless Iulius Caesar confess it . Who hath not compassion for this man , who was not so much the Slave , as Martyr of Ambition ? For he prostituted his honour , to get power ; he became slave to his Army , that he might be Master of the Senate ; he vowed the destruction of his Countrey , to revenge himself of his Son in Law : Seeing no other State , against which he could exercise his cruelty , he employed it against the Republick , and would merit the name of Patricide , that he might obtain that of Soveraign . He never had any motions , save those that Ambition gave him . If he pardoned his Enemies , 't was but only out of vain-glory ; and if he bewailed the death of Cato and Pompey , it was perhaps for that the honour of his Victory was lessened . All his thoughts were ambitious . When he saw the Image of Alexander , he wept not , save only for that he had not yet shed bloud enough . Whatsoever offered it self to his Eyes , awakened his Passions , and Objects which would have taught others modesty , inspired him with Pride and Insolency . Briefly , Caesar commanded over his Army , and ambition commanded over Caesar , she had such ●ower over him , as the foretelling of his death did not make him change his De●ign ; and doubtlesly , he would have an●wered for himself to the Soothsayers , as Agrippina answered for her Son to the Astrologers , Let him kill me , provided he may reign .

If servitude be so irksom in ambition , 't is much more shameful in obscenity . It must be confest , That a man who is possest by this infamous Passion , hath neither Reason nor Liberty , and that being inslaved to Love , he is no more Master of himself . Did not Cleopatra govern Mark Anthony ? might not this Princess boast her self to have revenged Egypt upon Italy , and to have subjected the Roman Empire , by putting him under her Laws , who governed it ? This unfortunate man lived only at the pleasure of this stranger , he did nothing but by her motions ; and never did slave labour so much to win the good will of his Master , as this effeminate Prince , to win the like of his proud Mistress . He gave all his Charges by her directions , and the best part of the Roman Empire , groaned under the government of a woman . He durst not overcome in the batel of Actium , and rather chose to forgo his Army than his Love . He was the first Commander that abandoned his Souldiers , and who would not make use of their courage to defeat his Enemy ; but what could one expect from a man who had no more any heart , and who far enough from fighting , could not so much as live , if parted from Cleopatra . In brief , read the story of all the great ones , and you will find their Passions have enflamed them , and that in the height of their fortune they have made use of all the punishments that tyranny could invent , to afflict those that she oppresseth . Therefore ought all men to make use of Reason and Grace to shun the fury of these insolent Masters , every one ought to resolve in his particular , rather to lose his life , than his liberty , and to prefer a glorious death before a shameful servitude . But without coming to these extreams in this Combat , a will to overcome is sufficient to be victorious ; for God hath permitted , that our good fortune depend upon our Will together with his Grace ; and that our Passions should have no further power over us , than we shall give them , since in effect experience teacheth us that they beat us not but by our own weapons , and that they make us not their slaves , but by our own consent .

The THIRD DISCOURSE . That to govern Passions , a man must moderate them .

THough Passions be ordained for the service of virtue , and that there is not any one of them , the use whereof may not be advantageous to us , we must notwithstanding confess , that we need dexterity to govern them , and that in the state whereinto sin hath reduced our Nature , they cannot be useful to us , unless moderated ; that unhappy Forefather o● ours , who made us to inherit his fault , hath not left us so pure a being as he had whe● he received it from God . The body and soul suffer pain , and as they were both guilty , so are they both punished . The understanding hath its errors , the will her irregular inclinations , the memory her weakness . The body , which is the Channe● through which Original sin passeth into the soul , hath its misery , and though it be the less faulty , yet is it the more unfortunate ; all that is in it is out of order ; the senses are seduced by Objects , these help to abuse Imagination , which excites disorders in the inferior part of the soul , and raiseth Passions , so as they are no longer in that obedience , wherein Original Justice kept them ; and though they be subject to the Empire of Reason , yet they so mutinie , as they are not to be brought within the compass of their duty , but by force or cunning . They are born to obey the understanding , but they easily forget their condition ; and the commerce which they hold with the senses , is the cause why they oft-times prefer their advises at the commandments of the will . They raise themselves up with such might , as their natural motions are for the most part violent They are horses which have more of fury than of force : They are seas which are oftner troubled than calm . In fine , they are parts of our selves , which cannot serve the understanding till it hath allaied or tamed them .

This ought not to seem strange 〈…〉 that know what spoil sin hath 〈…〉 nature ; and the very Philosopher 〈…〉fess that virtue is an art which 〈…〉 learn'd , will not find it unjust that the Passions be not obedient , unless governed by Reason .

To execute so great a design , a man must imitate nature and art , and consider what means they use to finish their work . Nature which doth all by the Elements , and who of these four bodies composeth all others , never employs them till she hath tempered their qualities . As they cannot suffer together , and that their natural antipathy engages them to fight : this wise Mother , by allaing their aversions , appeaseth their differences , and never unites them , 'till she hath weakned them . Art , which is not invented so much to perfect nature , as to imitate her , observes the same Rules , and imploys nothing in her workmanship , till it be tempered by her industry . Painting would not be so cried up , had it not found out the secret of reconciling black with white , and so pacifie the natural discord of these two colours , to compose all others thereof . The riders of the great horse have no service from their horses , till they have broke them ; and that they may be useful , they must be taught to answer the Bridle and the Spur. Lions were never made use of to draw triumphant Chariots , till they were tamed ; and Elephants bore not Towers upon their backs in fight , till they were rid of the savage humour which they brought from the Woods .

All these examples are documents forthe government of our Passions , and Reason ought to imitate nature if she will be advantaged thereby . They mus● 〈◊〉 be employed till moderated ; and he who shall think to make them serviceable to virtue , before he hath subjugated them by grace , will ingage himself in a perillous design . In the state of innocency , when they had nothing of unruly in them , one might make use of them as they were born ; they never surprized the will : As original Justice was as well shed throughout the body , as throughout the soul : The senses made no false reports and their advices being uninteressed , they were always conformable to the judgment of Reason . But now , that all things in man are faulty , that the Body and the Soul are equally corrupted , that the senses are subject to a thousand illusions , and that Imagination favours their Disorders ; we must have great precaution in the use of Passions .

The first is to consider , what troubles their revolt hath caused in our soul , and in how many mischiefs these mutiniers have ingaged us , when they have only been led on by our eyes or ears : 'T is a piece of wisdom to reap advantage by our losses , and to become wise at our own cost . The justest choler flies out sometimes , if not withheld by Reason● though her motion was lawful in its bir●● , it becomes criminal in the progress thereof . It turns a good cause into a bad one ; for not having consulted with the superiour part of the soul ; and thinking to punish assight fault , it commits a great one . Fear hath oft-times astonished us , for having only listned to the Senses , she maketh us look pale upon a thousand occasions , without any just cause ; and sometimes she hath engaged us in real dangers , to make us shun those that were but imaginary . As then our Passions have deceived us , for our not having ask'd counsel of our Reason , we must resolve never to believe them any more , till we have examined , whether that which they desire , or that which they fear , be reasonable , and whether the understanding , which sees further than our eyes , cannot discover the vanity of our hopes or fears .

The second precaution , is , to oblige Reason , to watch alwaies over such subjects as may excite our Passions , and to consider their nature , and motions , to the end that she may never be surprized . Harms foreseen hurt but a little , and we are but seldom astonished at such accidents , against which we are prepared . A Pilot who sees a storm coming , withdraws into the Haven ; or if he be too far from it , he lanch●th into the deep , and keeps aloof from Coasts , or Rocks . A Father who knows that his Children are mortal , and that life hath no longer term than what it hath pleased God to give , will never take on too much at their loss . A Prince who considers , that victory depends more upon Fortune than his Wisdom , and more on Chances than on the Valour of his Souldiers , will easily be comforted though he hath been beaten : But we make not use of our understanding , & methinks , if our Passions be out of order , Reason ought to be accused thereof , for not having foreseen the danger , and for not having prepared our senses against their surprizals .

The third precaution is , to study the nature of such Passions , as we take in hand to moderate or govern . For some must be rudely dealt withal , and to reduce them to their duty , severity and violence must be made use of ; others will be flattered , and they must be gently dealt withal to make them obedient to Reason . Though they be subjects , they are not slaves , and the understanding which governs them , is rather their Father than their Soveraign . Others would be cozened , and though Virtue be so generous , she is tied to accommodate herself to the weakness of Passions , and to make use of wiles , when force will not prevail . Love is of this nature , we must divert it , not being able to banish it from out of our hearts , we must lay before it legitimate Objects , and make it virtuous by an innocent cozenage : Choler would be flattered , and who thinks to oppose this torrent by making a Dam , hath but augmented its Fury . Fear and Sorrow ought to be rudely dealt withal ; and of these two Passions , the former is so faint-hearted , as it is not to be overcome but by force ; and the second is opinionated , as it is not to be brought within rule , but by provocation . These means being well observed , the Affections of our soul may be sweetned . These savage Beasts become domestick , when they have lost their natural fierceness ; Reason makes good use of them , and Virtue shapes no design which she executes without their mediation .

The FOURTH DISCOURSE . That in what condition soever our passions be , they may be governed by Reason .

THough Nature be so liberal , she ceaseth not to be a good housewife , and to employ with profit that which she hath abundantly produced ; all her parts have their use , and amongst the infinite number of Creatures which do compose the world , there is not any one which hath not its use . Those which do us no service , contribute to our pleasures ; the most beautiful , and most delightful serve to adorn the world , and the very deformed entertain her variety .

As shadows set off colours , ugliness gives a lustre to Beauty ; and Monsters which are the defect of Nature , make her chiefest works and miracles be esteemed . There is nothing more pernicious than poison ; and were not sin barren , one would take it for one of its production , since it seems to agree with the other , to make all men die . Yet hath it its use ; Physick makes Antidotes thereof , and there are certain sicknesses which cannot be cured but by prepared poisons ; use hath turned them into nourishment . And if there have been Princes whom poison could not kill , Beasts who bear it about in their bodies , cannot live without it ; that which is pernicious to us , is so necessary to them , as they cannot be berest of it without loss of life . This is that which makes all Philosophers grant with Saint Augustine , Si Scorpionis venenum malum esset , prius scorpionem perimeret ; ac contra si ei aliquo modo detrahatur , fine dubitatione interiret , ergo illius corpori malum est amittere quod nostro malum est recipere , & illi bonum est habere id quo nobis bonum est cavere . Aug. l. De Moribus , c. 8. that venom is no evil , since it is natural to Scorpíons and Vipers , and that they die when they lose it , as we do when we take it .

If our Adversaries would have the motions of our Soul ; to pass for poisons , or monsters ; this Reason will enforce them to confess , that they are not so absolutely evil , but that they may be prepared as well as poisons , and Antidotes made thereof to cure our Maladies ; or to continue our health . For consider them how you please , and give them what countenance you like best to make them hideous : Reason will alwayes find a way to make use of them : and this great Steward of our good and bad , can so wisely husband them , that in despight of sin , which hath disordered them , she will draw advantage and glory from them .

If we look upon them in their birth , they are tractable affections , and but of weak resistance , and which by a little instruction become docile and obedient . They are children which are afrighted with words , and who for fear of a small punishment , amend their evil inclinations , and advantage their masters councils . They are young grafts , which an ill wind hath made crooked ; but which are easily set aright with a little care , and which not being yet become inflexible , will be bowed contrary to their natural inclination . Neither would the Platonists have the name of the Passions given to these disorders in their birth ; and knowing , that they were easily governed , they were contented to call them affections , without giving them a more injurious title .

If we consider them when they are grown older , when making use of our weakness , they have gotten new forces , and of simple Affections are become violent Passions ; we must treat them in order to their proper interests , and feeding them with hope of pleasure or glory , draw them to what is good , and divert them from evil . For in their greatest revolt , they reserve always an inclination to virtue , and an abhorrition to sin ; they are only faulty as they are abused : Take away the Fillet wherewith their eyes are blinded , and that will suffice to redress their motions , and correct their errors . Sin hath not been able so far to dishonour Nature , but that she hath always kept the grounds of her inclinations ; she always loves what is good , and hateth evil eternally ; she pursues glory , and shuns infamy ; she wisheth pleasure , and fears pain ; all her motions are as natural as innocent . The Devil , who very well sees this disorder , is pernicious to his designs ; and that this impression , which is set on by the hand of God , cannot be defaced , changeth our Passions ; and not being able to corrupt them , he endeavoureth to abuse them ; he propounds unto them appearing good , for what is real ; he disguis●●h sin , and puts upon it the Cloak of Virtue . And as thus hoodwink'd they cannot discern falshood from truth , they confound evil with good , and by a deplorable misfortune , they love what they ought to hate , and hate what they ought to love . Their cure consists in disabusing them ; for how firmly soever they be tied to these disguised objects , they will flie from them as soon as they shall be made to know what is beautiful , and what is ill favoured ; and following their first inclinations , they will abhor their blindness , and will forgo the appearing good to embrace the true one . We ought to comfort our selves in our misfortune , since that the nature of Passions is not altogether changed ; that since the disobedience of our Forefathers , and the hatred of his enemy , they retain notwithstanding some purity ; and that in all their disorder , there is more of errour , than of malice .

If in fine , we consider them in their extream violence , and in the condition wherein they throw about so much smoke and flame , as they darken Reason , and force her to give over the government of them , 't is hard to make good use of them ; for they seem to have changed condition , as having sided with sin , they deserve to carry her name , and rather to be termed troubles and commotions than Passions . They are so insolent , as they despise all counsel ; instead of taking law from the understanding , they will give it ; and of natural subjects , become insupportable Tyrants . When the mischief is risen to this height , 't is very hard to remedy it ; and one may be said to have made all desperate , through too long expectation ; for Passions will listen no longer , and Reason is so troubled , as she can prescribe them no further rules ; the waves rise up even unto Heaven ; that part of man which ought always to be at quiet , is engaged in the storm , and had need of others help to appease the troubles she is agitated withal . Truly I do not believe , any Philosopher dare undertake to cure a man in this phrensie ; remedies will make his malady the worse : There is nothing but time that can lessen it ; and it is to be wish'd for , that this torrent may find room enough wherein to extend in waters , and to dissipate the fury thereof . But when this tempest is appeased , when the Passions are a little calmed , and when reason hath gotten a little light and strength , the evilness of his condition must be laid before him ; he must be made blush for his offence , and these slavish rebels must be roundly chid ; but above all , he must humble himself before God , enrich himself by his Losses , and become wise at his cost . He ought also to look , by what part the enemy hath entred ; what cunning he hath used to exercise sedition , and debauch his subjects ; thus we shall be bettered by our greatest misfortunes : We shall learn by experience , that storms may bring into the Haven ; and that if there be some ways that drown men , there are some which throw them upon the Bank : But as there is no Sailor , who will run this hazard , to oblige the Heavens to do a miracle in his behalf , no man ought to expose himself to this disorder , that he may reap profits thereby ; and it is better to want an uncertain good , than to buy it by an assured loss .

In consideration of these truths , we may affirm our condition is not so deplorable as those imagine it to be , who will excuse their sin upon their misery : Since our good fortune is in our own power , and that we sail upon a Sea , the calm or tempest whereof , depends upon our will ; we may shun the Rocks the Sea hides , asswage the fury of the winds which make it go high , bring ●ow the waves which it raiseth , and make a calm succeed a storm ; or by a more lucky application , we may make those Rocks hide their heads , those Seas to bear our Vessels , ●nd those winds to conduct them . But to ●eave this figurative maner of speech , let us ●ay , there are no Objects which we may not set at naught , no opinions which we may not correct , nor no Passions which we may not overcome . Thus our fortune is at our own disposal , the victory depends upon our own weapons , our good fortune is fastened to our desire , and a little courage only requisite to compass all these goods .

The FIFTH DISCOURSE . What means a man must use to moderate his Passions .

AMongst many other means , which Reason may make use of to govern our Passions , the most ordinary seem to be those , which she hath learn'd from hunting , where men make use of beasts already tamed to take wild ones ; and where to sport themselves , they use the courage of Dogs , against the rage of Wolves . So may it seem to be lawful to employ such Passions , as are most submis● against those which are most rebellious , and to make use of our reconciled enemies , to vanquish those which yet war against us . Men oppose joy to sorrow , suppress fear by hope , moderate delights by the pain which ensues thereupon . Sometimes also men consider such Passions as produce others . To drain Rivers , men endeavour to dry up the spring heads from whence they derive ; and to destroy causes that they may ruine their effects . D●fines timere si sperare desieris , Sen. Ep. 5. Who ceaseth to hope , ceaseth to fear ; who bounds his Desires , bounds his Hopes ; and who covets not riches , will not be disquieted , nor have any fears for them . Sometimes also a man may set upon that particular Passion which bears most sway with him , that he may vanquish those that fight under the others Colours , and the Victory is had by one Blow ; by the Generals death the whole Army is defeated . But though all these be specious means , and that they promise unto us , either a sound peace or a long Truce , yet are they Deceivers , and make us undertake things either unjust , impossible ; or dangerous . For there is danger in fortifying one enemy to destroy another , and there is no great assurance in furnishing a Passion with weapons , which may as well make use of them to oppose Reason , as in her behalf . 'T is unjust to oppose the one against the other , Cum affectus repercùssit affectum , aut metus aut cupiditas aliquid imperavit non rationis beneficio tunc quievit , sed affectuum infida & mala pace , Sen. De Ira , l. 1. c. 8. since they ought to hold intelligence together . For though a Politician be permitted to make war , that peace may ensue , and to put division amongst such enemies , whose agreement may prove prejudicial to us , morality is not suffered to sow discord amongst her Subjects , under a vain hope of according them when they shall b● weakned . In fine , to endeavour to choak one Passion , thereby to overcome the rest which proceed from thence , is to attempt an impossibility : they may well be moderated , not destroyed ; they proceed from the union of our soul with our body ; and to take away their life , the like must be done to man who produceth them . Our Passions are much more intimate to us than are our members ; a man may cut off these when they are infected , he cannot cut off the others when they are disobedient . Also the greatest part of these advices are given us by suspected persons ; these bad Reasons come from the Stoicks school , who look upon Passions as enemies to our quiet , and who endeavour not to regulate , but to annihilate them . They are perswaded it fares with them , as with savage Beasts , which are never so well tamed , but that they always preserve somewhat of their first fierceness , and that to reduce the soul into perfect tranquility , they ought not to be allayed , but destroyed .

To resolve these difficulties , we must remember that Reason is King over Passions ; that their Government is one of her chief employments , and that she is bound to watch more particularly over those which by their motions carry others along with them : For as their revolt is followed by an universal Rebellion , their Obedience seems likewise to cause a general peace , and that they never acknowledge Reason , but when they reduce together with themselves , all those Passions which they had raised up .

One may very well sometimes oppose pleasure to grief , hope to fear , and inclination to aversion , but in this combate Reason must take heed , lest by weakning one Passion , she add too much strength unto another ; and that whilst she would reduce a Mutinier to obedience , she do not augment the number of Rebels . When she undertakes these affairs , she must hold the Scales in her hand ; and remember that God ( whom she imitateth ) doth all his Works by weight and measure ; and when he tempers the qualities of the Elements , to the end that he may agree them , he doth no advantage to one whereby another is prejudiced . We may likewise well assail the Passion that masters us , and which we acknowledge to be the cause of our disorders : For it is a Familiar which possesseth us ; 't is a Tyrant which useth not his power , save in order to his own interest ; and who is so much the more dangerous , as that he endeavours to become welcom . Reason is bound to oppugne him as a publick Enemy , and to employ all her might , if not to destroy him , at least to weaken him .

I see not notwithstanding how she can with security make use of other Passions to tame him ; for they are too near allied unto him , to set upon him ; and when men shall think to make use of them to his destruction , he will have dexterity enough to make them serve for his own preservation .

But not to leave so dangerous an evil without a remedy , I should think it good to cut off the objects which nourish it , and to get the upper hand of an enemy , by starving him , whom he could not overcome come by force . For though our Passions are born with us , that they borrow their strength from our constitution ; and that those which are the most natural , are hardest to overcome ; yet they draw their nourishment from exterior things ; and if they be not entertained by Objects , they either die or pine away .

Ambition doth not greatly torment us in solitude ; and when she sees not the greatness of Towns , the pride of Buildings , the pomp of Triumphs , she forgets the memory of glory ; and this fire not having wherewithal longer to nourish it , consumes and goes out of it self : Grief and sadness are strengthened in darkness ; her obscure Chambers hung with mourning , conspire with her to afflict us .

Men who make use thereof , seem to be afraid to forget their sorrow ; and that they would have all things they cast their eye upon , to call to mind their loss : If we put these sad Objects far from us , Nature will grow weary of weeping ; and though she be irregular , by reason of sin , she will solace her self when she shall see nothing which entertains her dislike .

What hath been said of Sadness and Ambition , may be affirmed of all other Passions , which are not stubborn , but as being aided by our own cunning ; and as we labour to encrease them , so to become more miserable .

The Fourth Treatise . Of the Commerce of Passions with Virtues and Vices .

The FIRST DISCOURSE . That Passions are the Seeds of Virtue .

SInce most men consider but the appearances of things , we must not wonder if the Stoicks have had so many admirers ; and if their proud Maximes have been received with so much approbation and applause : For nothing of more noble or generous can be imagined , than is their Philosophy , as it appears to be . She promiseth to change men into Angels , to raise them above a mortal condition , and to put storms and thunder under their feet . She boasts to cure them of all their evils , and to free them from those vexatious disorders , which molest the Souls tranquility : all those fair promises have brought forth none effects , and these proud billows , after having made such noise , are turned to foam . Certainly we owe thanks to Providence , which hath rendered their endeavors vain ; for if they had made good their words , they had deprived us of all those aids which nature hath endowed us withal , to make us virtuous ; and the inferior part of our soul hath remained without either exercise or merit ; Affectiones nostrae motus animorum sunt laetitia animi diffusio , tristitia animi contractio , cupiditas animi progres sio : Diffunderis enim animo cum laetaris , contraheris animo cum molestaris , progrederis animo cum appetis , fugis animo cum metuis . Aug. super Ioan . Scim . 5. for the passions are the motions thereof , they carry her whither she mindeth to go , and without loosning her from her body , they join her to the Objects which she looks after , or keep her aloof from those she desires to shun . Joy is her blooming and displaying , sorrow is her contraction and pain , desire is her seeking , and fear her eschewing ; for when we are merry , our soul dilates it self , when afflicted , she contracts her self , when we desire , she seems to advance , and when we fear , she seems to retire , insomuch , as those who will take the Passions from the soul , take away all her motions , and under colour of rendring her happy , make her unprofitable and unable . I know no rational man that would purchase felicity at so dear a rate , and I know no true man that would promise it upon so hard a condition : For if happiness consist in action , and if to be content , a man must taste the good which he possesseth , there is none but will avow , That Passions are necessary to our soul , and that joy must perfect the Felicity which desire hath begun .

Those who side with the Stoicks , will tell us peradventure , That these Philosophers condemn not such desires as arise from the love of virtue , nor the joy that accompanies the fruition thereof ; but that they blame only those irregular wishes , that we make every day for Riches and Honour ; and that consequently they blame the vain contentment which their accomplishment brings us .

This answer weakens their Maximes , and confirms ours ; for it admitteth of Passions , and only forbids their excess : It admits of desires and hopes , and only rejects their disorder ; and to end all in few words , It healeth the malady of our affections , and doth not destroy their nature . But the Stoicks were not so just , and their Philosophy had in it so much of severity , and so little of reason , as it would have a man seek out virtue , without wishing for it , possess it without relishing it , and that being as happy as God himself , he should be void of desire , hope or joy . In brief , it had vowed the death of our Passions , and yet this proud Sect did not consider , that in destroying them , they caused the death of all Virtues ; for they are the seeds thereof , and by taking a little pain in trimming and pruning of them , they may be made advantageous to us .

In optimo quoque antequam erudias , virtutis materia non virtus est , Sen. Ep. 91. Though man be not born virtuous , and that art which teacheth him to become so , be as difficult as it is glorious ; he seemeth notwithstanding to know before he learneth it , that his understanding hath the principles of Truth , and his will the seeds of Virtue . That as science ( according to the Platonicks ) is but a remembrance , or calling to mind ; her good habits are but natural inclinations . For all his Passions are budding Virtues , and if he take a little care to perfect them , they become compleat Virtues : Is not fear which foresees evil and shunneth it , natural wisdom ? Is not Choler , which takes up arms in the behalf of good against the enemy thereof , a shadow of Justice ? Is not Desire which serves us from our selves , to join us with somewhat that is better , an Image of Charity , which takes us from the Earth to raise us up to Heaven ? What must be added to Boldness , to make thereof true Fortitude ? And what difference is there between Sorrow and Repentance , save only that the one is the meer workmanship of Nature , and the other the production of Grace ? but both of them are afflicted with evil , and they oft-times mingle their tears to bewail the same sin .

In fine , There are no Passions which may not become Virtues ; and as they have inclinations to what is good , and aversions from what is evil , they need but a little Government to make them change Conditions .

The good Application of a mans Love is sufficient to make all his Passions innocent ; and without taking so much pain to love aright , is only requisite to make us happy in this world . Since Virtue ( faith St. Augustine ) is the habit of a well governed mind , we are but to moderate our Affections , that they may be changed into Virtues ; for when our hatred and our love , Quoniam virtus est habitus mentis bene composita , componendi , instituendi , atque ordinandi sunt animi affectus ad id quod debent , ut in virtutes proficere possint : Cum ergo prudenter , modeste , fortiter , & juste amor & odium instituuntur , in virtutes exurgunt , scilicet , prudentiam , temperantiam , fortitudinem & justitiam , Aug. lib. De Spiritu & Anima , c. 1. which are the Spring-heads of all other Passions , shall be wisely , modestly , strongly , and justly guided , they will become rare Virtues , and will be converted into wisdom , temperance , fortitude , and justice . Is it not then a barbarous thing , to go about to strangle Passions , which have such affinity with Virtue , and which without much labour may be raised to so noble a Condition ? Is it not ingratitude to mistake the advantages which we have received from Nature ? and is it not injustice to give infamous names to these innocent Subjects , which being well managed by Reason , might merit such glorious Titles ?

'T is then an indubitable Maxim amongst the Philosophers , That Passions are the seed of Virtues , and that they have no more noble employment , than to arm themselves in their behalf , to fight their quarrels , and to revenge them of their enemies . As mothers are never more couragious , than in the defence of their children ; the affections of our soul are never more vigorous , than when they defend their products against Vices . This praise puzzles the brains of all the Stoicks . And Seneca could not endure that Virtues Army should be composed of souldiers that could mutinie ; he will not have us employ Passions in her service , because some few have been found which have injured her authority . Certainly if all Princes were so obdurate as is this Philosopher , they would find few souldiers , and they must cashier all their troops , because formerly they have found some of them unfaithful . The negligence of Princes is oft-times cause why the souldiers mutinie , and the weakness of Reason is almost alwayes the cause of the revolt of Passions .

In true Philosophy the soul must be rather accused than the body , and the Soveraign rather blamed than the Subjects . Who sees not that fear is watchful for virtue , that she always mingles her self as a Spy amongst the enemies , to find out their designs ; that all her reports are faithful , and that we are for the most part unhappy only for having neglected them ? who knows not that hope strengthens us , and that she encourageth us to the understanding of glorious and difficult designs ? who doth not confess that Boldness and Choler despise danger , suffering hardness , and setting even upon death , that they may be serviceable to Patience and Fortitude ? what virtues would not become weak , were they abandoned by Passions ; how oft hath the fear of infamy infused courage into souldiers who were seeking how shamefully to run away ? how oft hath shamefastness preserved Chastity , and kept both maids and married women within their duty , when avarice and wantonness hath endeavoured to corrupt them ? how oft hath indignation encouraged Judges against the guilty , who were made insolent in their misdemeanor , by the protection of great ones ?

Let the Stoicks then confess , that virtues owe their welfare to Passions ; and let them not tell us any more that they are too generous to implore aid from their slaves . But let us tell them , they are too full of acknowledgment , to despise such faithful friends ; and that they will never make a difficulty in accepting them for their allies , when ever they will assail the common enemy , Vice . I had rather follow Aristotles opinion than Seneca's , and rather govern Passions than destroy them . This man out of an excessive pride will not have Virtue to stand in need of any thing ; and that the wise man who is thereof possest , way be happy , even contrary to the will of God himself ; he will have his happiness to be so firmly grounded , that the Heavens cannot overturn it ; and to judge by his words , it seems that insolency and impiety are the first requisite dispositions for the acquiring of wisdom ; the other on the contrary acknowledgeth his weakness , useth such help as nature hath afforded him ; and knowing very well that he is composed of a Soul and Body , he endeavoureth to employ them both in the exercise of virtue . Ira necessaria est , nec quidquam sine illa expugnari potest , nisi illa impleat animum , & spiritum attendat . Arist. in Senec. l. 1. De Ira , c. 9. He confesseth we cannot undertake any thing of generous , unless chafed by choler , and that we faint and droop when we are not irritated . But as he very well knows likewise that this Passion hath need of a bridle to hold it back , he ranks it under Reason , and makes not use thereof , as of a General , but as of a private Souldier . Let us use our Passions thus , Utendum autem illa est , non ut duce , sed ut milite . idem ibidem . let us teach the Stoicks , that nature hath made nothing in vain ; and that since she hath endued us with fears and hopes , she intends we shall make use of them to acquire Virtue , and fight against Vice .

The FOURTH DISCOURSE . That Passions are the seeds of Vice .

IT were to flatter Passions , and deceive men , if after having shewed the good they are capable of doing , we should not shew the evil they can do ; & our draught would be partial , if having , drawn their perfections , we should not likewise set forth their defaults . But that we may not be mistaken in so important a Subject , and whereupon our happiness seemeth to depend , we must know that Passions are neither good nor bad , and that ( to speak properly ) these two qualities are only found in the superior power which governs them . As that is only free , it is only good or evil , and as it is the Original of merit , it is also the Spring-head either of wickedness or goodness . But as the Sun spreads forth his light in the world , and enlightens solid bodies , though it penetrate them not ; So doth the will dispence abroad wickedness and goodness , amongst the Passions , and though she do not communicate them fully unto them , yet giveth she them a slight tincture thereof , which is sufficient to make them either innocent or criminal .

For if we examine the qualities that they have received from nature , and if we consider them in that estate which pleads the use of the will , we must acknowledge that they are as well the seeds of vice as of virtue ; and that those two contraries are so confused in them , as they are hardly to be discerned . They have an Inclination to good , Anima affectus omnium sunt vitiorum & virtutum 〈◊〉 quaedam principia & communis materia , Aug l. De S●●ritu & Aunn . c. 4. and thus they hold with virtue : They are easily seduced , soon moved , and thus they resemble vice . For we are now no longer in that happy estate of innocency , where the Passions expected their orders only from Reason , and where they never raised themselves , till they had obtained leave ; they are become disloyal , and no longer acknowledging the voice of their Soveraign , they obey that first that commands them , and take part assoon with a Tyrant as with their legitimate Prince . This error whereinto they often fall , obligeth us to confess , that they are not much less inclinable to vice than to virtue ; and that if we may hope for great advantages by them , we ought also to fear notable mischiefs from them . For the same desires which raise us up to Heaven , fasten us to the earth ; that which nature hath given us to set us at liberty , casts us in prison , and claps Bolts upon us . The same hope which flatters us , abuseth us ; and that which ought to sweeten our past misfortunes , procureth us new ones ; the same choler which bringeth the couragious to the combate , animates the faint-hearted to revenge , and what is generous in war , becomes cruel in peace .

In fine , Passions are not farther distant from vices than they are from virtue , as in the confusion of the Chaos fire was mingled with water , so is evil mingled with good in the affections of the soul ; and from those fatal Mines , Iron is , as well drawn out as Gold ; man ought therefore to keep himself always upon his guard , and knowing that he carrieth about in his bosom both life and death , it behoveth him to be as circumspect in his comportments , as those who handle poyson , or who walk upon the edge of a Precipice .

But that which makes the danger the greater , is , that when these unruly Passions have brought forth a vice , they put themselves in arms to defend it , and serve it with more courage , than do the innocent Passions obey virtue . They are servants which are more cruel than are their Masters ; Officers which are more furious than the Tyrants that set them on work ; and they commit more of outrage upon Virtue , than doth Vice it self . All wars are occasioned by these insolent Affections , and he who shall banish love and hatred from off the earth , will find neither Murder nor Adultery there . They furnish the subject of all Tragedies ; and though men accuse Poets of Fictions , they have committed more Errors than the others have invented . But they are never more prejudicial than when they meet in the person of a Prince , and when they abuse Soveraign power , to exercise their fury ; for then whole States groan under their tyranny , the people are opprest by their violence , and all parts confess that neither the Plague nor the Sword are so pernicious , as are Passions when they have got the supream power .

An unlawful love put all Greece in Arms ; and the flames thereof reduced the goodliest City of all Asia to Ashes . Jealousie between Caesar and Pompey was the loss of the lives of more than a million of men ; the world was divided in their quarrel , their ambition put arms into the hands of all people ; their unjust war was the ruine of their Country , and the loss of the liberty thereof . the world doth yet bemoan this disaster ; the spoils of this shipwrack are yet seen ; and the States of Europe are but so many pieces which did compose the Body of that puissant Republique . Ambition when confounded with virtue , is guilty of more murders than Revenge and Choler ; though this passion pretend to be generous , she is always stained with blood ; whatsoever delight she takes in pardoning , her greatness is grounded upon the ruine of her enemies ; she is cause of more deaths than she procureth pardons ; and she is the loss of more innocents , than safety of those that are guilty . She astonisheth all the world , when she is seen in the person of an Alexander . And it seems Nature produced him to no other end , than to teach us what ambition can do , when assisted by fortune . He ruined all Princes who would defend their own States ; he treated those as Enemies who refused to be his Subjects ; he could not permit an equal in any place through which he passed : He complained of the Seas that stopt the current of his victories , and wisht for a new world , that he might conquer it ; If his vain-glory caused so many disorders , his Choler committed no less ransack ; and if by the one he revenged himself of his Enemies , he rid his hands of his Friends by the other ; the least suspitions encouraged these passions to revenge , one indiscreet word provoked it ; an honest freedom set it a going , and his Choler grew to be so nice , as there was as much danger in doing well , as in saying ill ; As he was possessed by all these violences , so did he obey them ; he dipped his hands in the bloud of his Favourites ; he took upon him the office of a Hangman ; and that he might taste all the pleasures of revenge , he himself would be the Minister thereof , and with his own hands kill him who had saved his life .

But amongst all the cruelties whereunto his Choler oft did perswade him , I know none more infamous than that which he exercised upon Innocent Calisthenes , his condition was a Sanctuary to him , and professing Phylosophy , it seemed he ought not fear the fury of Alexander ; the very fault for which he was condemed , was glorious ; and had it happened in the time of true Religion , it would have passed for an eminent virtue ; for he defended the cause of his gods , and was of opinion that Temples could not be built to his Prince without provoking the gods against him ; he guided himself so dexterously in so ticklish a business , as that whilst he preserved the honour of Heaven , he flattered Alexanders humour , Intervallo opus est ut quis credatur Deus , semperque hanc gratiam magnis vi●is posteri reddunt . Ego autem seram immortalitatem precor Regi , ut vita diuturna sit aeterna Majestas : hominem consequitur aliquando , nunquam comittatur Divinitas , Curt. l. 8 circa medium . and by an admirable piece of cunning , he accorded flattery with piety ; for if the reasons which Quintus Curtius alledgeth , be true , he represented unto the Macedonians , that since men could not dispose of Crowns , they ought not to dispose of Altars ; that since they made not Kings , they ought not go about to make Gods ; and that when humane vanity would attribute unto it self that power , she could not make use thereof till after the death of such as she would Deisie ; that to receive adoration from men , one must keep far from any commerce with them , & lose his life to purchase a divinity . That Alexander was yet necessary to them , and that he ought not to mount into the Heavens , till he had conquered all the Earth . This short O●a●ion was able to have obliged the most ambitious of mankind ; yet did it offend the vain-glory of this Prince , and so far provoked his Choler , as not many days after he caused this Philosopher to be put to death , not allowing him liberty to defend himself . This Murder drew upon him the hatred of all Greece ; and as Parmenio's death had exasperated all the Souldiers , this of Calisthenes did much more all the Orators ; and these men who revenge themselves with their Tongue , have spoke so oft of this excess , as it is yet dishonour to him that did commit it .

All the praises that can be given to his gallant actions , are darkned by the murder of Calisthenes . Hoc est Alexandri crimen aeternum , quod nulla virtus , nulla bellorum felicitas redimet . Senec. quaest. Natur. l. 7. c. 23. And that I may make use of Seneca's eloquent words ; this irregular proceeding is Alexander's everlasting fault , which neither his Fortune nor his Valour will ever be able to blot out . For if a man shall say he defeated the Persians in three pitcht Battels ; another will say , he slew Calisthenes : If men put a valuation upon him for having overcome Darius , the most puissant Monarch of the world , they will blame him for having killed Calisthenes . If men praise him for having carried the Bounds of his Empire to the utmost parts of the East , they will add , he was guilty of the death of Calisthenes . If finally , to end his Panegyrick , a man shall say he hath stained the glory of as many Princes as preceded him : another will reply , his fault is greater than his valour , and that all his actions of memory are sullied by Calisthenes his Blood .

This example ought to instruct and teach all Princes , that if irregular Passions are maladies in private men , they are Plagues and contagious diseases in publick Personages , and that , if well guided by Reason they may become glorious virtues , they may by the tyranny of our senses degenerate into most infamous vices .

The THIRD DISCOURSE . That there are no Passions which may not be changed into Virtues .

WE have said in our former discourses , that Passions are the seeds of Virtues , & that by having a care of husbanding them well , their effects were very advantageous to us . But proceeding on further , my intention is in this discourse , to teach Christians the secret , how they may change them into Virtues , and to take from them whatsoever they have of savage or monstrous . This Metamorphosis is certainly very hard , but not impossible ; and if we advise with nature , she will furnish us with inventions ; for this wise Mother is continually working of strange alterations .

Her power never appears to be greater , than when she alters the Elements , or Metals ; and when she takes from them their former qualities , that she may give them others more excellent , and more noble . But she observes therein an admirable method , which well deserves consideration ; for though she be all-powerful , and that holding the place of God , she may act as a Soveraign , and do what she pleaseth with the Elements or Metals , yet doth she never use violence ; and she seemeth rather to accommodate her self to their interests , than to her own inclinations ; she observeth their sympathies , and worketh no alteration which is not agreeable unto them .

Thus we see she ratifies air , to change it into fire , and conduceth water to turn it into earth ; thus we observe she purifies silver , to give it the tincture of Gold , and labours whole ages to finish without violence this useful Metamorphosis .

Now as Morality is an imitation of Nature , her chief care ought to be employed in observing the proprieties of our Passions , and in converting them into virtues which are not contrary unto them ; for he that would go about to change Choler into Mildness , or fear into generousness , would endeavour an impossibility , and would have ill success in all his labours ; but that his designes may succeed well , he must study the nature of every Passion , and use all his means to turn each passion into such a virtue as it hath least aversion unto ; and this ought not to seem strange , since the most rational of all men hath been of opinion , that in the opposition which Nature hath placed between vice and virtue , they had notwithstanding somewhat of resemblance one with the other ; for all men will confess , that prodigality hath more relation to liberality than avarice ; and that it is not hard to reduce a prodigal man to be a liberal man ; every one is bound to confess that Rashness sides more with Courage than with Cowardice , and that it is easier to make a rash man , than a Coward , couragious .

Therefore do Philosophers agree , that of the two extreams which do environ virtue , one of them is alwaies more favourable unto her ; and a little care being had will easily take her part , and defend her interest .

Following the same Maxime , we must confess that there are some passions which have more of affinity with some virtues , than with some others , and which by the help of Morality , may easily become virtues .

That fear which foresees dangers , Metuamus ergo ut non metuamus , hoc est prudenter metuamus , ne inamter metuamus , Aug. Ser. 15. De Martyribus . which laboureth how to shun them , which looks far into what is to come , that it may find a remedy , may easily be changed into wisdom , provided the distraction which accompanieth it , and which doth most commonly abuse us in our deliberations , be taken away . That hope which makes us taste a good which we do not yet enjoy , which comforteth us in our misfortunes , and which through our present evils shews us a future happiness , may easily be converted into that virtue which we call Assurance . That Choler which punisheth faults , and arms us to revenge our friends injuries , differs not far from Justice ; for provided it be not too violent , and that the self interests thereof leave it light enough to guide it self , it will wage war with all the wicked , and take all that are innocent into its protection .

That boldness which encourageth us to the combate , which gives assurance in danger , and which makes us prefer a glorious death before a shameful retreat , will become exact Valour ; if we suppress its inclination to fury , and if we mingle a little light with the too much heat thereof . Love and Hatred , Desire and Eschewing , are rather Virtues , than Passions , when governed by Reason . Provided they love nothing but what is lovely , and hate nothing but what is hateful , they deserve praise rather than reproach .

Sadness and Despair , Jealousie and Envy , are indeed more cried down ; they seem to be enemies to our quiet , that the Heavens have made them Ministers of their Justice , and that they supply the places of those revengeful Furies which Poets feign to punish the faulty . Yet may they be useful to Reason , if well managed , and under those hideous faces wherein they appear , they hide good meanings , which are of use to virtue . A good emulation may be framed out of a well-regulated Envy . Discreet zeal may be shaped out of moderated Jealousie ; without which neither prophane nor sacred yet love undertakes any thing of Generous . Sorrow hath so many praises given her in the holy Scripture , as it is easie to judge , that if she be not amongst the number of the virtues , she may be advantageously made use of to their service . Melior est tristitia iniqua parientis , quam laetitia iniqua facientis . Aug. lib. De vera Innocentia . She loosens us from the earth ; and by a despising all the contentments of the world , she makes us thirst after eternal delights ; she appeaseth Gods anger ; she furnisheth us with tears , wherewithal to wash away our sins and to water his Altars ; She is always a faithful companion to Repentance ; and no sin in Christian Religion was ever forgiven , before Sorrow and Repentance had obtained pardon . Despair hath but the name of terrible ; but who shall well consider her effects , Ratio terrorem prudentibus excutit : In peritis fit magna ex desperatione securitas . Senec. quaest. nat. l. 6. c. 2. will avow 't is a wise invention of nature which cures the greatest part of our maladies , by taking away from us the hope of remedy ; for then we make virtue of necessity , we draw force from our weakness ; we turn our fear into fury , and our desires into contempt ; we set upon enemies whose approach we dare not expect ; and we misprize objects which we cannot abandon . Thus shall we find many men who owe their quiet more to Despair , than to hope ; and who shall well examine the humour of these two Affections , will be forced to acknowledge , that the one makes us miserable by her promises , the other happy by her refusals ; that the one nourisheth our desires , the other causeth them to die ; that the one cozeneth us , and the other disabuseth us ; that we are lost by the flatteries of the one , and saved by the others affliction . This is the Reason why the greatest Poet in the world hath affirmed , that Despair is that which raiseth up the Courage of the conquered , and which restores unto them the Victory which Hope and Rashness had berest them of .

But whatever advantage I attribute to these Passions , I confess they have their errors , and that to make them virtuous , they must be carefully cleansed . And because so profitable an affair cannot be too often treated of , I shall willingly observe their chiefest enormities ; to the end that discerning them , as in a Looking-glass , every one may be careful how to eface them . Take blindness from love , and he will be no more faulty ; for it is permitted to love such subjects as deserve love , Amor est motus cordis , qui cum se inordinate mov t , id est , ad ea quae non debet , cupiditas dicitur ; cum vero ordinatus est , charitas appellatur . Aug. lib. De Substantia Electionis , c. ● . and there is no less injustice in denying it to personages of excellency , than to grant it to deformed persons . Exempt errour from hatred , and hatred will become consonant to Reason ; for it is not just to confound the sinner with his sin ; and who can make this distinguishment , may boast to hate with justice ; desire and eschewing are innocent , provided they be moderated ; joy and sorrow are only blameable in their excess ; and the same Reason which permits us to taste with pleasure a good which we wish for , doth not forbid us sorrowing for an evil which we apprehend . Hope is only then unjust , when she measureth not her forces ; and despair is only then faulty , when it takes its rise rather from our remissness , than from our weakness . Boldness is then praise-worthy , when it grapples with a danger which it may overcome ; and fear is wisdom , when it shuns a danger it cannot overcome . Choler is an act of justice , when born against sin , and provided it be not judge in its own cause , it pronounceth none but lawful decrees . Envy is generous , provided it excite us unto virtue , and that it lay before us the good qualities of our neighbour , only so far forth as that we may imitate them . Jealousie is only hateful , because it hath in it too much of love ; yet this fault is pardonable when not accompanied with suspition , and if the beloved cannot cure it , they are bound to endure it . But to put an end to this discourse with S. Augustine ; Christians make good use of their Passions , Metuunt enim poenam aeternam , cupiunt vitam aeternam , dolent in re quia adhuc ingemescunt adoptionem filiorum Dei , expectantes redemptionem corporis sui ; gaudent in spe , quia mors absorbebitur in victoriam . Aug. l. 14. De Civ . Dei . c. 3. if they employ them for the glory of Iesus Christ , and for the salvation of their own soules . Their fears correspond with Reason , when they consider Gods judgments , and the punishment of the damned ; their desire is just when they aim at the happiness of the blessed . Their sorrow is harmless when they afflict themselves for all the evils which our first Father hath left us to inherit , and when opprest with grief , they sigh after the liberty of the children of God . Their joy is a holy joy when they expect the fruition of the good which is prepared for them , and when by a firm hope they already taste the effects of their Masters promises . Metuunt peccare , cupiunt perseverare , dolent in peccatis , gaudent in operibus bon● . Idem ibid. Briefly , if they fear unbelief , if they desire perseverance , if they sorrow for their evil actions , and rejoyce when they do well , they turn all their Passions into holy and glorious Virtues .

The FOURTH DISCOURSE . That the government of Passions is virtues chief employment .

MAn is brought into so happy a condition by sin , as his very advantages reproach his misery unto him , and he is made to know his faultiness by what is most excellent in him . Those noble qualities which beautifie his soul , and which restore unto him the glory which he had lost , have but unpleasing employments , and are engaged in combats , which though they be difficult , cease not to be shameful . For mans most illustrious virtues , have no other employment than to make war upon vice , and the necessity he hath to make use thereof is one of the chiefest proofs of the irregularity of his nature . Prudence which serves him for a guide , advertiseth him that he walketh in darkness , and that he is in an enemies Country . Fortitude teacheth him that he ought to fight , & that in all the course of his life he tastes no pleasure which is not mingled with pain ; temperance gives him to understand , that his constitution is out of order , and that he hath delights which flatter him only , that they may destroy him .

Lastly , Justice obligeth him to believe , that not any thing which he possesseth is his , and that having a Soveraign who hath given him all that he enjoyeth , he is only the Steward to distribute them . These virtues do what they say , their employments answer their counsels ; they act not , without going about to stifle some disorder , and to overcome some vicious inclinations . Prudence chuseth the Arms and the Enemy ; temperance rejects pleasure ; fortitude sets upon sorrow ; justice sits President in all these combates ; she takes care that the conqueror be not insolent in his victory ; that the Soul take not such advantage over the Body , that in thinking to tame it , it destroy it , and that whilst it would revenge it self of a disobedient Vassal , it lose not a faithful friend . So as we must conclude , that the exercise of Virtue is a continual warfare against Vice . And that these glorious qualities have no more noble employment than to charge upon Monsters , and fight with Infamous Enemies .

'T is therefore that Saint Augustine , with all the Divines , do acknowledge that they were only given us to assist us during this miserable life , and that they are steps whereby to arrive at that height of felicity which consists in the enjoyment of the Summum bonum . For then our Prudence will be no more necessary , since we shall have no evils to shun ; our Justice will then be superfluous , for we shall possess all our riches in common . Temperance will then be useless , for we shall have no more unlawful motions to suppress . Then our Fortitude will have no employment , since we shall suffer no further evils . 'T is true , I have much ado to banish those Virtues from Heaven , Hic enim sunt virtute● in actu ibi in affectu ; hic in opere , ibi in mercede ; hic in officio , ibi in fine . Aug. Epist. which have opened us the way thither . But as nothing can be received there which is imperfect , we must say that they shall be cleansed before they get admittance thither , that they shall lose what they have of earthly , to become wholly heavenly , and that the glory which makes men spiritual , will make them Divine , and will take from them what they have of impurity ; they shall have all their beauty , and shall have no more defects ; they shall triumph , and fight no more , they shall serve for ornaments , and no longer for defence to the happy ; they shall receive the recompence of their Labours , and that wearisom exercise which held them employed whilst on earth , shall be turned to an honorable rest in Heaven . Now amongst a thousand different employments which the virtues have here below , one of the most advantageous is the government of Passions . For it seems nature hath destined them to tame these savage subjects , and so reduce them under the Empire of Reason . Some have dexterity to win them , others strength to beat them down ; some use threats to astonish them , others promises to allure them , and all of them together use several means to arrive at the end .

Prudence never comes to handy-blows , but as she is the Queen of Moral Virtues , she contents her self with giving Orders , with providing for our souls peace , with stifling seditions in their birth , and with suppressing unruly motions which threaten her with an intestine war. If the match be already made , she endevours to break it by her dexterity , and not medling in the fight , she opposeth to every Passion that Virtue which is contrary to it , she sends succours to the weakest places ▪ or to such as are most briefly assailed . She foresees the evils that are to come , or if she think sometimes that the Rebels are capable of Reason , she exhorts them to obedience ; and to reduce them to their duty , she lays before them their own interests ; she makes them know , that all the pleasures which they seek after , are fatal to them , and that all the evils which they so fear , are honourable . Temperance is a little more exposed to danger ; for she is obliged to come to handy-blows , and to defend her self against her enemies , which are so much the more dangerous as they are the more pleasing .

She resisteth all those Passions which flatter our senses , and which propound nothing unto our minds , but voluptuousness and delights ; she regulates desires and hopes , she moderates love and joy , and as oft as any motions rise up with us , which promise unto us unlawful pleasures , she furnisheth us with weapons to overcome them ; when she thinks her self not strong enough to vanquish them , she calls in Penance and Austerity to her aid , and with these severe virtues she defeats these dissolute enemies : fortitude takes care to govern the most vi●lent Passions , to set upon fear , sorrow , de●pair , and hatred ; assoon as any danger troubles the peace of our soul , or that any angersome object which doth astonish us presents it self , this Heroick Virtue employes all her courage to enhearten , and by a noble piece of art , she makes use of chole● and boldness to overcome sorrow and despair . If these couragious passions are not puissant enough to purchase an assured peace , she puts us in mind of honour , she chargeth constancy and fidelity to make our dutie● known unto us , and to encourage us by recompenses which are ordained for the honour of glorious and difficult actions ▪ Justice enters not the Lists , but she weigheth the right of all parties , she prepareth crowns for the conquerors , she keeps the conquered from being oppressed , and she doth so well moderate the victory , as that she is neither cruel nor insolent ; she keeps Reason in authority , she obligeth Passion to acknowledge it for their Soveraign ; she makes the Body subject to the Soul , without enslaving it ; and she submits the Soul to God , without taking from it its liberty . This Virtue being just , is an enemy to all disorders , and whilst she rules in chief in man , one may say , he hath no passions but such as are consonant to Reason ; but when she is banisht , peace and tranquility retire with her ; during her absence man is like a State without policy , where Rebels are permitted to do what they list , where vice is honoured and virtue despised , and where every one without advising with his duty , considers onely his own Interest or Pleasure . He therefore that ●oseth justice , loseth all the Virtues , and who possesseth her , may boast to possess them all ; it may be 't is out of this reason that a Philosopher hath affirmed , that every Virtue was a particular Justice , and that Justice was a general Virtue , which of it self was sufficient to fight against all Vice , and to regulate all Passions .

But as the multitude of Souldiers cannot be harmful when there is no confusion therein ; the like of virtues cannot be prejudicial , when disorder is banisht . And though those that our Saviour Christ hath ●aught us , are of a much more sublime condition than are the moral Virtues ; they conspire altogether for our felicity . We ought therefore employ them in our affairs , and when one alone is not sufficient to rule a Passion , we must borrow aid from the rest ; and augment our Forces to overcome our Enemies . When tempe●ance cannot regulate our unjust desires ; we may call modesty , and humility , into our assistance , who will perswade us that the glory of the world is not due to us , if we be criminal ; and that it is not worthy of us if we be innocent ; when fortitude cannot overcome fear or despair , we are permitted to have recourse unto hope , to listen unto her promises , and to encourage our selves to victory by calling to mind the rewards which she propoundeth unto us ; when hatred and envy gnaw our hearts , and when to revenge our selvs of an injury they advise us to make use of sword and poyson . 'T is fit that Justice emplore the assistance of Charity ; and that to stop the impetuosity of these two head-strong Passions , she join divine Maximes with humane ; Thus Nature shaking hands with Grace to destroy sin , man will become victorious ; the motions of his soul being regulated by virtue , he will enjoy perfect peace , and he will taste pleasures , which shall not come much short of those which our first Father Adam tasted in the state of Innocency .

The Fifth Treatise . Of the Power that Passions have upon the will of man .

The FIRST DISCOURSE . That to know , and win upon men , we must study their Passions .

NOt without Reason did that great King , who knew so well how to join in his own person , Piety , Poetry , and Prowess , compare the heart of man to the Depths ; for they are so profound , as nothing can fill them , and the heart of man is so vast in its desires , as it is not to be satisfied with whole Kingdoms . The Depths are the Depositories of the Treasures of nature ; and God , to exercise ou● industry , or to punish our avarice , hat● hid riches in the bowels of the earth . S● likewise are all the goods of man shut u● within his heart ; that part which hath th● advantage of forming thoughts , hath th● care to preserve them ; and 't is from thenc● that we do borrow them , either to perswade , or move our Auditors . But as th● depths are obscure places which are no● lightned by the light of the Sun , and wher● horror and night seem to sojourn , or t● have made their abode , so is the heart o● man environed with darkness , which is no● to be dissipated , and whatsoever it conceiveth is so hidden , as we can guess therea● but by weak conjectures . For words are not alwayes faithful representations of the hearts conceptions ; 't is God alone who hath the priviledge of knowing them . Humane wisdom ( which vaunts it self to see far into what is to come ) is much troubled to discover the intentions thereof ; and the greatest work a Statesman can undertake , i● , when by his dexterity he endevours to expound a dissembling heart , and there to observe such thoughts as are endevoured to be kept concealed .

I know very well that policy teacheth as how to arrive at this knowledg , and that he gives us rules how to sound these depths which seem to have no bottom . Men ●udge of meanings by actions , Nulla vehementior intra cogitatio est , quae nihil moveat in vultu . Sen. l. 1. D● Ira. c. 1. and read in ●he eyes and face , the most secret motion● of the soul. One may observe their nature by their designes , and may study men so well , as that he may guess at their thoughts , and by one piece of cunning discover that which they by another seek to conceal . But of all these wayes I find ●one more easie , Sicut aequor profunda , sic consilium in corde viri : Sed homo Sapiens exhauriet illud . Prov. c. 20. nor more certain , than that of the Passions ; for they escape us against our will , they betray us by their promptness and likeness ; We dayly find that it is much more hard to withhold a mans choler than his hand , and to impose silence to his sufferings , than to his mouth . They mutinie without our leave , and by ●n Impression which they make in our countenance , they teach our enemies all that lies within our hearts . Vino tortus 〈◊〉 Ira. Horat. I therefore much value that Poets Invention , who terms Passions Tortures , not only for that they torment us through their rigour , but because they force us by their violence to confess the truth . A man must be very faithful to himself , if he do not declare himself either by hatred or vanity . And one must have great authority over his Passions , if he can suppress them when a skilful man undertakes to move them .

The wisest men forget their resolutions , and oft-times a praise , or a reproach , draw a truth from them , which wisdom had a long time kept concealed .

Never was a Prince a greater dissembler than was Tiberius ; all his words and actions were so hidden , as a man could not discover his intentions . He uttered nothing but Aenigma's , and the Senate trembled as oft as they were to treat with so close a man .

One word of Agrippina did notwithstanding incense him , and made him say a thing , whilst so agitated , Haec raram occulti pectoris vocem elicere , correptamque Graeco versu admonuit , ideo laedi quia non regnaret , Tacit. Annal. which doubtless he would have concealed , had he continued in his ordinary temper ; for finding fault with her , he said her discontentment arose only because she did not reign ; thus was the most concealed man of the world betrayed by the heat of Passion ; and did by an indiscreet answer discover the bottom of his heart . Politicians are likewise never more troubled than when they treat with a man that is reserved in his speeches , and who doth so well master his Affections , as that they appear not in his Visage , no● nor sparkle out in his words nor actions , for all the doors of his soul are shut up , and not being able to fathom this depth , they are enforced to consult with such as come near unto it , or else to believe report . But all these are uncertain ways , and who builds his belief only upon the report of others , is in danger to be deceived ; for Fame is fickle , Enemies are Liars , Friends Flatterers , and those of the Houshold are interessed . Yet of as many people as accost great ones , the testimony of their Domesticks is least suspitious ; and as they are by their conditions bound to study their Masters humor , they are better acquainted with their inclinations ; their Enemies know only their weakness ; the hatred wherewith they are blinded , will not suffer them to see their virtues ; and their judgments as being passionate , are for the most part unjust ; their friends see only what is good in them , and their love makes them take faults for perfections . Their Domesticks are better informed than the rest , because they know their inclinations , and read in those faithful Glasses , the secretest motions of their hearts ; for when Princes appear in publick , they study their countenance ; they conceal their thoughts , and are ashamed to do that upon a Theater which they do in their Closets . But when they have none but their Domesticks for witnesses , they do not constrain their nature , but afford their Passions all the liberty they can desire .

Therefore it behoveth that they moderate them ; lest discovering their own weaknesses , they give advantages to such as shall converse with them ; and all particular men ought to take the same care , if they will preserve their freedom ; for if any one Passion be out of order , 't is impossible to conceal it ; and when it shall have discovered it self , it will be hard to keep our enemies from making use thereof to our prejudice . If women did not discover how much they are delighted with idle discourse , they would not run so much danger in their honour ; but when a man shall have discovered their weakness , and shall observe that they are pleased in being praised , he insinuates himself into their likings by flattery , and makes himself beloved by them , by approving of what they love . An ambitious man hath no fence against one who hath discovered his Passions ; as he esteems nothing more than vain-glory , he forgoes any thing he hath , to acquire it , and thinks to be a greater gainer by the exchange , wherein he parts with real goods for applause ; Ut cujusque studium ex aetate flagrabat , aliis scorta praebere , aliis canes atque equos mercari , postremo , neque sumptui , neque modestiae suae parcere , dum illos obnoxios fidosque sibi faceret . Salust . in Catalin . finally , all the world must confess , that our passions are chains , which make us slaves to all such as know how to manage them well .

When the Paricide Cataline had vowed the ruine of his Country , and had resolved to change the Roman Common-wealth into a cruel tyranny , he corrupted all the young men by accommodating himself to their desires ; he appeased confederates by flattering their humor ; he won their good wills , by following their inclinations ; and by promising preferment to such as were ambitious , Novit quem moerore conturbet , quem gaudio fallat , quem admiratione seducat : omnium discurit mores , omnium scrutatur affectus , & ibi quaerit causam nocendi , ubi viderit quemquam diligentius occupari . D. Leo. Serm. women to such as were lascivious , and riches to the avaritious , he framed an Association , whereinto Pretors , Counsellors , and Senators did enter . This is also the Devils most usual cunning , & the most dangerous wile with which he useth to seduce sinners ; for as he hath great lights , ( though he be the Prince of darkness ; ) and as he knows all mens tempers , he fits all his suggestions to their desires , and propounds nothing unto them which is not conformable to their inclinations . To the proud he proffers honour , he awakens the Passion which possesseth them , and ingageth them in unlawful ways , to compass pernicious designes ; and endeavors to perswade them , that any whatsoever sin , is glorious , when it is committed that reputation may be won thereby . He sollicits the voluptuous by infamous pleasures ; If he cannot commend their sins , he seeks out names to excuse them ; he terms that natural which is irrational ; and , as if Nature and Reason were at enmity , he counsels them to follow the former , and forsake the latter . He encourageth the furious to revenge , he gives gallant Titles to shameful Passions , he endeavours to make the resentment of an injury pass for an act of Justice ; and contradicting all Maximes of Christianity , he establisheth the greatness of courage in hatred and murder . He perswades the avaritious that there is nothing more generally sought after than Riches ; that our Ancestors have reverenced it , that our Successors will honour it , that people who differ in other opinions , agree in the reputation they put hereupon ; that Fathers wish it to their children , that children desire it from their fathers ; that those who profess piety , offer thereof to God , and appease his anger by presents . That poverty is infamous ; that it is the contempt of rich men , and the punishment of the poor . In fine , this colloguing enemy undoes all men by flattering them , he gains upon their understanding by their affections , he beats them with their own weapons , and by a dangerous piece of cunning , he employes their Passions to corrupt their wills . All men ought therefore to suppress such inclinations as are so prejudicial to us ; and submit unruly motions to Grace , which give so much advantage over our liberty , to our most powerful enemies .

The SECOND DISCOURSE . That Arts seduce men by the means of Passions .

THe government of Passions is of such importance , and so difficult , as the better part of Sciences seem only to have been invented to regulate them . Though the mind of man makes use of them to serve their vanities , they in their first institution intended only the government of our affections ; and Philosopher ● made use thereof only to cure our souls with delight . Musick which doth only tickle our ears , and wherewithal our heart is not affected , save only so far as thereby to let in impurity thereinto , labour'd formerly only to suppress the disorders thereof ; as it it is an harmony composed of different voices , it produced harmonious effects ; and agreeing the difference between the body and the soul , it renewed their friendship , and made them keep perfect intelligence together ; it calmed the fury of Passions , and by the pleasantness of its accords , it tamed such wild beasts as devour men when they are irritated . In these happy days Musitians were Philosopher● ; this art which is become a slave to sensuality , was Virtues servant ; it employed all its industry in the service of Reason , whereas now it seduceth the soul by the senses ; it did then charm affections through the ears , and by pleasing tones , which were no less powerful than words , it perswaded to good things , and kept men within their duties . Thus 't is said that Agistus could never corrupt Clitemnestra , till he had made him be made away , who defended her Chastity by the sweetness of his Harp , and who overthrew all the designs of this unchaste lover , by the sweet accents of his voice . History ( which is more to be believed than fables ) teacheth us , that a player upon the Flute wrought so powerfully upon the mind of Alexander , Alexandrum aiunt Xenophonto canente manum ad arma misisse . Sen. l. 2. De Ira. c. 2. that when he founded with a loftier tone than ordinary , he made this Conqueror besides himself ; and did so encourage him to the Combate , as he would call for his Arms to set upon his Enemie ; but when he played in a softer tone , Alexander's fury grew more calm , as if it had been but a false Allarm ; he resumed his former countenance , and was wholly intent upon him who did enchant his ears ; the holy Scripture ( the words whereof are Oracles ) assures us that David with his harp appeas'd the evil spirit in Saul ; which lost his power , when the humours which he had stirred up , were allayed by harmony . But Musick hath now no more such virtue ; she who formerly did dispossess people possessed with evil spirits , doth now give them over to the Devil ; or if she produce not so bad effects , she awakens our Passions , and by a strange , but true misfortune , she increaseth the malady which she intended to cure . I very well know that the Musick used in Churches holds intelligence with Piety , and that by a sweet violence it frees our souls from our bodies , and raiseth them up to Heaven ; but truly I suspect all other sorts of Musick ; though some will have them pass for harmless , I esteem them dangerous or useless ; and I should willingly say with Seneca , Doces quomodo inter se acutae & graves voces consonent , quomodo nervorum disparem reddentium sonum fiat concordia ; fac potius quomodo animus secum meus consonet , nec consilia mea discrepent , Sen. Ep. 88. to Musitians , that instead of teaching us how to tune a Lute , or to govern our Voice , they ought to teach us how to regulate our Passions ; that instead of flattering our Senses , they would work upon our hearts , and inspire our souls with the detestation of Vice , and love of Virtue .

Poetry ( which we may stile the Daughter of Musick ) did in former times imitate her Mother ; and employed all her comeliness in encouraging men to glorious Enterprizes ; she sung the victories of Conquerors , and by praising their Valour , made their Souldiers valiant ; her very forgeries were useful ; the revengeful Furies which she introduced in her works , infused fear into the wicked , and kept people in their duty : the pleasing number and cadence of her Verse was able to sweeten the most savage humors , and she abused us not when she would perswade us that her Orpheus tamed Lions , made Trees to walk , forced Rocks to listen unto him , and to follow him , since he produced all these effects in the heart of man , and that he banished from thence Choler and Stupidity . But this brave Art never appeared more glorious than when it got upon the Theater , and when infused with a new fury , it represented the punishment of the faulty , the direful death of tyrants , and the ill success of injustice or impiety . For it infused fear into Princes , it astonished Subjects , and by sad examples taught the one Respect , the other Clemency , and to both of them , Justice and Religion . Then all Comedies were as so many instructions ; one looked upon the places where they were acted , as upon the Academies of Philosophers , and Auditors never departed with the dislike of Virtue . But men who corrupt the best things , did at last abuse Poetry ; and did unjustly submit her unto their Passions , who had reformed them by her advice . This innocent art which had always courted virtue , is become a slave to vice ; and wanton people have prophaned all her chaste decencies ; making them serve uncleanness . Since these unhappy days Poetry was cried down throughout the world ; Philosophers who had always been the Poets Friends , became their enemies , and employed all their credit to get them banish'd . In effect they corrupted all men , and fearing lest their Verses were not of power enough to authorize obsceneness , they erected Altars thereunto ; and by the Incest of their Gods , they excused the Adulteries of men . I am not ignorant that true Religion hath reformed Poetry ; that it hath done its utmost to restore her to her former use , and ancient beauty : I know very well that our Poets are chaste in their Writings ; and that Comedies , though they be licentious , mount not the Stage , but only to condemn Vice ; the very rules imposed upon them , will not suffer them to be obscene ; and by a happy necessity it behoves that those who infuse a soul into the Scene , take part always with Virtue ; yet it unfortunately falls out ( the which I rather attribute to the disorder of Nature , than to the like o● Poetry ) that Chastity appears not so beautiful in Verse as does uncleanness ; and tha● the obedience of the Passions seems not so pleasing as their rebellion . Men betake themselves more usually to violent affections , than to such as are answerable to Reason ; And as the Poets do express them with greater eloquence , their auditors liste● unto them with more delight . In fine , let what care soever will be had , Comedies are only Schools of Virtue for such gallant men , as can discern between appearances and truth , and who abhor Vice even then when it comes presented in Virtues Ornaments . But if you will examine the Common people , they will confess , that Stage-Poetry doth strangely move them , and that it imprints in their souls the feelings of those personages which they represent .

Rhetorick is somewhat more happy in her designs than is Poetry ; and let men object what fault they will to Orators , I find them more blameless than Poets . For as their chief end is to preserve the truth , they are enforced to employ all their cunning to beat down such Passions as are contrary thereunto ; and in discharging themselves of their duty , they play the part of the Physitian , curing their auditors of all their maladies ; If their Choler be too much irritated , they appease it ; If their Courage be too much supprest , they raise it up ; they make Love exceed Hatred , Piety Revenge ; and repressing one motion by another , they draw a calm from out a storm . This employment is so fixt to the condition of Orators , as they do therein only differ from Philosophers ; for these have no other design , save only to convince the understanding , they propound naked Truths unto it ; and knowing that it cannot behold them without reverence , they take more care how to discover , than to adorn them . But Orators who will work upon the soul by the senses , cloath their good Reasons in handsom Language , tickling the Ear , that they may touch the Heart ; and using Tropes and figurative Speeches , to move affection . They set upon the two parts whereof man is composed , they make use of the weakest to subdue the stronger ; and as the Devil undid man by the means of the Woman , they gain Reason by the means of Passion .

By this harmless cunning , they formed Towns , governed Common-wealths , and for a long time commanded Monarchies ; for they studied their inclinations , and did so handsomly handle them , as it seemed the hearts of Princes were in the hands o● Orators , and that Monarchy was become a slave to Eloquence ; they committed notwithstanding gross faults in their government , and by having too oft excited the motions of the souls inferior part , they overthrew the Empire of the superior ; and could not cure the wounds which they had made , nor quench the flames which they had kindled . For thinking to flatter a Prince in his vanity , they made him insolent , and whilst they thought to move him to revenge , they made him cruel and fierce . They could not keep the mediocrity whereof Virtue is composed , and desiring to raise up one Passion , that they might abase another , they gave it so great strength , as it was no longer in their power to assubject it to Reason . This , in my opinion , is the misfortune which they run into , who , that they may be pleasing unto Princes , flatter such an inclination as doth tyrannize over them ; and not considering the evil that may ensue thereon , oppose that inclination , to all others , and by victories make it insolent . The contrary way had been the better ; for since the Passion which they ende●ored to raise , was most violent , they should have employed all the rest to weaken it , and have made them all conspire together , to bring it low . But because eloquence is oft-times interessed , she neglects the good of her Auditors , and is not troubled though her praises wound their souls , so long as she may obtain what she desires . Thus did Cicero treat with Caesar ; and being desirous to save a guilty person whose cause he pleaded , he opposed the pride of this Conqueror to his revenge ; to destroy one Passion which was prejudicial only to one particular man , he awakened that which had ruined the Republick , and opprest the liberty of Rome . Wherein certainly he was to blame , and sinn'd against the laws of Eloquence , which was not so much invented to perswade men , as to make them virtuous , and which ought not to endeavour so much to move affections , as to re-establish Reason in her Empire . Policy seems to have better intentions than Rhetorick ; for when she excites fear or hope in man , by promises or by threats , she endeavours the welfare of particulars , as the publick quiet ; if she sometimes punish the faulty by dreadful punishments , 't is but in desperate evils , and when she hath , to no purpose , tried all mild means ; yet I believe she might handle Passions better than she doth , and that without violating the respects wdich is due to Soveraignty , too easie to gain the hearts of the Subjects by hopes , and to reduce them to their duties rather by love than fear . This is that which we shall consider in the following Discourse , after having concluded in this , that all Sciences are defective in the government of Passions ; that to regulate them well , they must implore help from morality , & that they must consider the precepts she giveth us to overcome enemies , which are as opinionate as insolent .

The THIRD DISCOURSE . That Princes win upon their Subjects either by Love or Fear .

ALl Politicians agree , that recompense and punishment are the two pillars which uphold all States ; and that , to the end the people may be peacefully governed , their hopes or their fears must be excited by promises or threats ; to say truth , we never yet heard of any Republick or Monarchy , which from its beginning did not ordain honours and chastisements for Vice and Virtue . He who feared to instruct Vice by forbidding it , and to teach subjects paricide , by punishing it , was forced to have recourse to this common remedy , and to propose recompenses , and sufferings to men , thereby to awaken their hopes or their fears . Experience shewed that to gain their good will , their Passions must be won upon , and that the lower part of their souls must be mastered , so to assubject the higher part thereof .

God himself governs the world by this harmless piece of cunning ; for though , being infinitely more absolute than all Kings , he may treat with the soul without the interposition of the senses , he rules himself according to mans condition ; and knowing that they are composed of a Soul and Body , he undertakes nothing upon the former but by the means of the latter ; he renounceth his own rights , that he may adapt himself to the weakness of his Creatures , and not using the power his Soveraignty affords him , he terrifieth them by threats , or comforteth them by promises . His bare will should serve us for a Law ; and the knowledge of his intentions oblige us to form whatsoever design ; notwithstanding he allureth us , by proposing a Paradise unto us ; he terrifieth us in representing us with a Hell ; and as if he were much interessed in our Souls health , or in our damnation , he employs all his Graces to purchase our love and to shun our hatred . when he treated with the Iews as with his subjects ; when through his excessive goodness he disdained not to own the quality of their Soveraign ; when he gave them Laws by the mouth of Moses , and when he governed them by the wisdom of their Judges , who were but his Images , he terrified them many times by his Chastisements , and sent plagues and famine into their habitations , to reduce them to obedience by fear . He many times also promised them to enlarge their Borders , to assist them in their Battels , and to give them advantage over their enemies , to the end that soliciting their hopes by his promises , he might by their Passions win their good wills . In fine , all the world confesseth , that Polititians , like Orators , cannot more violently , nor yet with more sweetness win mans consent , than by awakening the motions of his Soul , and by dexterously insinuating themselves into him by the hopes of Honour , or fear of punishment ; but they do not agree which of these two passions ought to be employed to reduce him the more assuredly to his duty .

Those who take part with fear , Inter Principem & Subditos non est amicitia . Arist. 1. Politic. say , that this passion , being by nature servile , seems to be the portion of subjects , that this their relation cannot be taken from them without taking away their condition , and without reducing them into the quality of children or friends ; they add , that it is in the power of the Soveraign to make himself be feared , not to make himself be loved ; that punishments make greater impression upon the souls of such as obey , than rewards ; that love is always voluntary , and that fear may be enforced ; that contempt , which is the capital enemy to Monarchy , may proceed as well from love as from familiarity ; that fear can only produce hatred , which injureth more the reputation , than the power of Kings ; that since wisdom will have us to chuse the lesser of two evils , we must resolve to lose the love of the people , to preserve their respect , and say with that ancient Author , Let him hate me , provided that he fear me . They confirm all these reasons by examples , and make it appear , that the most severe Empires have flourished the most , that punishments have always exceeded rewards , and that in the Roman Common-wealth , where they gave but an oaken Garland to such souldiers as had mounted a Breach , they made them pass the Pikes for having gone out of their Rank , or forsaken their Colours ; that God himself ( whose government ought to serve for an example to all Princes ) governed his people with more severity than lenity , that he had been constrained to express himself by the voice of Thunder to work obedience to him , that he had not preserved his authority by the death of Rebels , and that notwithstanding whatever inclination he had to Mercy , he was enforced to have recourse to Justice . Briefly , they say , Soveraignty is somewhat hateful , that Love and Majesty agree not well together , that one cannot rule over men and be beloved , that men are so jealous of their liberty , as they hate all things that obviate it , and that Princes according to the Maxime in the Gospel , Inimici hominis domestici ejus . Mat. 10. have no greater enemies than their Subjects .

Those who take part with love have no less specious reasons , and much more true ones ; for they say that the Soveraign being the Father of his people , he is bound to treat them as his Children , that fear makes them only Masters of the Body , and that love makes them rule over the Heart . That such as fear their Masters , seek an end of their servitude , and that such as love them dream not of recovering their Liberty . That such Princes as govern with rigour , cannot live securely , Necesse est multos timeat , quem multi timent . Senec. that of necessity those who cause fear , must themselves be subject thereto , and that they must fear their peoples revolt , who only obey them through constraint . Semper in authores redundat timor , nec quisquam metuitur , ipse securus . Sen. 2. De Ira. c. 13. That if nothing that is violent be of continuance , an Empire which is only grounded upon violence , cannot long subsist ; and to answer the reasons objected unto them , they reply that love enters much better into the heart than doth fear ; that if there be angersom ways to make a man be feared , Non eo loco ubi servitutem esse velint , fidem sperandam esse . Liv. 8. there be innocent Charms to make him be beloved ; that in generously-minded men , recompenses make greater impressions than punishments ; and that the promises of a Prince more animates his subjects than doth his threats ; that contempt cannot arise from love , since love ariseth from valuation , and is always accompanied by respect ; that the justest Monarchies , and not the severest , have flourished the most ; and that if in the Roman Common-wealth punishments exceeded recompenses , it was not , for that fear made deeper impressions in the souls of men than love ; but because Vice hath not so much of ugliness as virtue hath of beauty ; and that it is not necessary to propound honour unto her , who finding all her glory within her self is as well satisfied with silence as amidst all acclamations and applause . That if God dealt rigorously with his people , 't was contrary to his inclination , and that his lenity had been greater than his severity , because the latter could not purchase him all Iudaea , and the former hath submitted unto him the whole world . St. Paul represents us with the difference between these two laws , often , in the holy Scripture ; the one of which hath made slaves , the other hath produced children ; the one of which hath fortified sin , the other hath destroyed the tyranny thereof . They add , that Soveraignty is not odious , since it was consecrated in the person of Jesus Christ , Pertransit benefaciendo & sanando omnes oppressos à diabolo , quoniam Deus erat cum illo . Act. c. 10. who desirous to serve as an example to all Kings on earth , never used his power , but in order of service to his mercy ; and never did any miracle , unless to help the afflicted : In fine , that subjects did not repine at the loss of their liberty , since that being voluntary , they like it ; that Princes are not the objects of fear , since they are the images of God ; and that some Princes have been found even among Infidels , Titus deliciae generis humani . Suet ▪ in Tis. who have been their peoples delight , whilst alive , and their sorrow , when dead .

Though these answers be so pertinent , as they are not be gainsaid ; yet methinks both the parties may be reconciled , and their difference so taken away , as that each of them should therein find their advantage ; for though lenity be to be preferred before rigour , and that a State be better grounded upon love than upon fear , there are occasions wherein a Prince ought to let his clemency give place to his severity , & wherein he is obliged to quit the quality of a Father , that he may exercise the like of a Judge . He ought to govern his humor according to the humor of his Subjects ; if they be giddy-headed or proud , he must use rigour , to teach them obedience and fidelity ; if troublesom , and prone to Rebellion , he must make examples , and by the punishment of a few , frighten more ; if unquiet and desirous of novelty , he must punish them by keeping them in continual employment ; but amidst all these punishments , he must not forget that he is the head of his State , that his subjects are a part of himself , and that he ought to be as sparing in punishing them as a Physitian in cutting off the Arm or Leg of a diseased person . If nothing be done in his Kingdom which enforceth him to Rigour ; if all things be peaceable , and if the people under his government have no other motions than his own will ; Divus Nerva res olim insociabi●es miscuit , I●perium & Libertatem . Tacit. he ought to deal gently with them , afford them just liberty , which may perswade them that they are rather his children than his subjects , and that reserving to himself the marks only of Soveraignty , he permits them to gather all the fruits thereof . In brief , he ought not to use Rigor , but when Clemency is bootless : in his government , as well as in the like of God , mildness must precede severity , and all the world must know that he punisheth not the faulty out of his own inclination , but forc'd thereunto by necessity . The power of a Prince is sufficiently dreadful by reason of his greatness , he need not make it odious by his cruelty . One word of theirs terrifies all their subjects ; the punishment of one guilty person astonisheth all the rest ; their anger maketh even the innocent to quake ; and as a Thunderbolt does little harm , yet frightens much ; so great men cannot punish a particular personage , without infusing terror throughout their whole Dominions . I therefore am of opinion with the wisest Politicians , That Soveraignty ought to be tempered with lenity , and that being accompanied with all qualities that may make it be feared , it ought to seek out all such means as may make it be beloved .

The FOURTH DISCOURSE . What Passions ought to reign in the power of a Prince .

ONe of the greatest Misfortunes which can befall Religion , is the liberty which men take to frame unto themselves such a Divinity as liketh them best ; In the first age every one adored the workmanship of his own hands , and made an Idol unto himself , which had its worth from the industry of the Workman , or from the excellency of the Materials ; in pursuit of time , as mens spirits grew more refined , Poets made the gods sensible , and gave them all such affections as make us faulty or miserable : one might see them make love in their Writings , fight in Fables ; and one might observe in them all the chief affections of those that had invented them ; Philosophers not able to endure so unjust gods , formed more rational Deities , and proposed unto the people the Idols of their own minds ; every one figured out unto himself a god according to his own inclinations , and gave him what advantages may be imagined : Some placed him in idleness , and that they might not trouble his rest , berest him of the knowledge , or government of our affairs ; some made him so good , as that he suffered all faults to go unpunisht , and dealt as favourably with the guilty as with the innocent ; others made him so rigorous , as it seemed he had created man only to destroy him , and that he found no contentment but in the death of his Subjects ; this disorder hath passed from Religion into State-government , and according to the ages wherein men have lived , they have framed unto themselves divers Ideas of Kings personages , and have placed in their Princes such perfections only as they were acquainted withal ; for in the beginning of the world , when people preferred the body before the soul , they chose such Kings as were of an extraordinary stature , and who were as strong as Giants : Nay , Ab humero & sursum eminebat super omnem populum . 1 Reg. c. 9. it seemed that God would apply himself to this humor , when he gave Saul unto the Israelites ; for the Scripture sayes , He was higher by the head than all his subjects ; and when the Poets describe unto us their Heroes , they never fail in giving them this advantage ; but when time had taught us that our good resided not in the body , men begun to consider the mind of such men as they would make their Kings , and cast their eyes upon such as had most of government in them , or most of courage ; they observed their inclinations , and knowing what power their inclinations have over their wills , they esteemed them no less than Virtues .

But Opinions do so differ upon this Subject , as a man may say that every Politician fancies unto himself a Prince according to his humour , and indues him with that Passion which is most agreeable unto himself . Some have wished that their Prince had no Passion at all , and that being the Image of God , he should be raised above the Creatures , he should see all the motions of the earth without any alteration o● spirit ; but we know very well that his being in a higher condition than his subjects makes him not be of another nature ; and that since he is not exempt from the Diseases of the Body , he cannot defend himself against the passions of the soul. Others have been of opinion that he ought to have a● passions ; that like unto the Sun and constellations he should be in a perpetual motion , and employ all his care , and all his thoughts upon the welfare of his State . Some have thought that the desire of glory was the most lawful Passion in a King , Contemptu famae , contemni virtutes . Tacit . 4. annal. and that since Fortune had endued him with all the goods she could confer upon him , he should only labour how to atchieve honour . That virtue was only preserved by this desire , and that he who valued not reputation , could not love Justice , that a Prince ought not to endeavour the eternizing of his memory by the pomp of glorious Buildings , but by the gallantry of his actions ; that setting all other things at nought , he should only study how to leave a happy memory of his reign after his death . Caetera principibus statim adesse , unum insatiabiliter parandum , prosperam sui memoriam . Tacit. 4. annal. That nothing could more further him in this generous design than an insatiable desire of Glory ; that Riches were the goods of particular men , but that glory was the humor of Kings ; and that he might well hazard all other things to compass it . Others less glorious , but more rational , have thought that fear ought to reign in the soul of Princes , and that as their wisdom exceeded their valour , the apprehension of danger should in them also surpass the desire of glory ; for to boot that their fortune is exposed to a thousand mischiefs ; that the greater it is , it runs the greater danger ; that it is the more brittle by how much the more glorious ; they are bound to prevent accidents by their watchfulness , to withstand storms by their Constancy , and to forgo their own happiness , to share in the misery of their Subjects .

All these opinions are upheld by examples ; for there have been some Kings who have known so well how to moderate their passions , as they seemed not to have any ; they have not been troubled at ill Successes , and they would receive the news of a Defeat , with the same countenance , as the tidings of Victory . The quiet of their mind was not altered by the divers functions they were obliged unto ; they punished faults with the same easiness as they rewarded Virtue ; and whatever alteration befell their States , you should find none in them ; they seemed to be raised to so high a pitch of perfection , as one might say , in the weakness of man they had the assurance of a God . Quid majus est quam in infirmitate hominis , habere securitatem Dei ? Sen. There have been others , whose government hath been no less happy , and who have yet been of a quite different disposition ; for as their Empire was no less dear unto them than were their own bodies , no alteration could happen therein which might not be read in their faces ; good success put them in good humor , they were afflicted at unhappy accidents , they were touched to the quick even with evils that threatned them from afar off , and every thing that befel their State made so strong an impression in them , as they seemed to live in two bodies , and that having two lives to lose , they had two deaths to fear . I dare not blame this their restlesness , since it was occasioned by an extream love ; and a body must be unjust to condemn a Prince that makes himself miserable , for no other cause , but that he may make his Subjects happy . Augustus Caesar was of this humor , and though he had endeavoured to compass so much constancy , as not to be troubled at any thing , yet could he not hear of any good or bad success which befel his Common-wealth , without witnessing his resentment thereof by his word and actions . Varrus his defeat cost him tears , and this accident which he was not prepared for , made him say such things as I do rather impute to his affection than to his weakness , since upon other occasions he had given so good proof of his Courage .

Their number is great who have laboured after glory , and who have had no other Passion but how to acquire honour . Nothing seemed difficult unto them which bear with it the face of glory , insomuch as by an inevitable misfortune , they neglected virtue , when in obscurity ; and put a valuation upon a glorious vice . According to their Tenets it was as lawful to overthrow a State as to found one , to oppress a Republick , as to defend it ; and to undertake a War against Allies , as well as against Enemies . Prosperum ac felix scelus virtus vocatur . Sen. Tragoed . They run after glory by unlawful wayes , and as some make fortunate faults pass for Virtues , these took glorious pieces of injustice for heroick Actions . The first Caesar held this Maxime ; his ambition perswaded him that nothing was infamous that could purchase him honor , and that he ought not to consider whether an enterprise were just or unjust , provided that it might add unto his reputation , and make his Name look big in Story . Pompeius occultior , non melior , Tacit. Ore probo , a●imo inverecundo . Salust . His Son in Law was of the same opinion , and though he had fairer pretences for his designs , his motives thereunto were no better ; for under colour of preserving the Common-wealth , he increased his particular authority , and by a detestable piece of Art , he made use of the Senate , to establish his tyranny . There needs no great policy go to the observation , that so unruly a Passion is disadvantageous to States , and that this is not that which ought to precede in the soul of Princes .

I shall therefore willingly side with those who attribute this honour to the zeal of Justice , and who will have the hearts of Monarchs animated by this harmless affection ; for since the welfare of their people is the end of all their labours , the justice that must produce and preserve it , must be the scope of their desires , and they must maintain a well grounded quiet in the variety of conditions whereof their States are compounded . Who is not indued with this virtue , knows not how to reign ; and though he have all the rest , he deserves not to bear a Scepter , since he wants that which makes Kings good , and Kingdoms happy . I cannot end this Discourse without taking notice of the excessive obligation which we have to Divine providence , who hath given us a Prince of so pure inclinations , as he seems to have no part in this sin , which hath put our nature out of order ; and who loveth Justice so passionately , as he would be therewithal adorn'd , and chose the title of just , as the only recompence of all his heroick virtues . He might have assumed unto to himself the title of happy , as well as Sylla ; since the Sea hath born respect unto his endeavours , that the Alpes have humbled themselves , and their Snow dissolved to make way for his victorious forces ; and that upon a thousand occasions the Elements have fought in his behalf ; he might have taken the title of Great , as well as Alexander , since his Actions have exceeded our hopes , and that he hath undertaken , and effected designs which all his predecessors have thought unpossible : Lastly , he might have challenged the name of Victorious , as well as Trajan , since men may number his Victories by his Battels , since his souldiers were never worsted in his presence , and since good success hath alwayes accompanied his Enterprizes . But knowing that Justice is the Virtue of Kings , he hath contented himself with the Title of Iust , and hath preferred it before those of Happy , Great , or Victorious ; to teach all Monarchs , that Zeal of the publick good is the passion which chiefly ought to rule in them .

The end of the First Part.

The Second Part of the Vse of PASSIONS . Of Passions in particular .

The First Treatise of Love and Hatred .

The FIRST DISCOURSE . Of the Nature , Properties , and Effects of Love .

DIvinity teacheth us that there is nothing more hidden , yet nothing more known than the God whom we adore ; his Essence fills the world , and his Immensity is such as he can produce nothing which he encloseth not ; all creatures are the Images of his greatness , and the proofs of his power ; one cannot see them without knowing him ; and they by their motions discover unto us what the Prophets have declared unto us in their Writings ; yet is there nothing more secret than he , Qui ubique est , nullibi est . he is every where , and he is no where ; he makes himself to be felt , yet will not suffer himself to be touched ; he environeth us , yet will not permit us to approach him ; all people know he is , and no Philosophers know what he is . The belief that we have , that he is , is so ingraven in the very ground-works of our Essence , as to eface it , were to annihilate our selves ; yet cannot our understanding comprehend him ; and this Sun casts about so much light as dazles the eyes that would behold him . Though love be but a Passion of our Soul , yet hath it this advantage common with the Divine Essence , that it is as secret , as it is publick ; and that there is nothing in nature more evident , yet nothing more hidden . Every one speaks of Love as of the soul that preserves the Universe , and as the secret knot which entertains the Society of the world ; our desires declare it , and a man that wisheth , witnesses his love ; our hopes divulge it , and all our Passions do discover it , yet is it retreated too within the bottom of our hearts ; and all the marks that it giveth of its presence , are as many clouds which hide it from our understandings ; men feel the power thereof , yet cannot explain its Essence ; even they who live under its Empire , and who reverence the Laws thereof , are ignorant of its nature .

Poets who interest themselves in its greateess , Deum esse amorem tu●piter vitio favens finxit libido , quoque liberior foret , titulum , furori , numinis falsi addidit . Sen. in Hipolyto . will have it pass for a god ; lest men may blame the violence of Love , they give it a stately name , and endeavour to excuse the true fury thereof by a false Piety . The Platonicks make Love a Spirit , and attribute unto it so absolute a power over the Passions , as they will have even Hatred it self to obey its Will , Odiumque parit , cum jussit amor , veteres cedunt ignibus irae . Idem ibid. and will have Hatred change all her Rage into Mildness , that she may please Love . The Stoicks term Love a Fury , and judging of its nature by its effects , they cannot believe that that motion of our soul be well ruled , which is as direful to us as Hatred , and which hath so little government , as it most commonly offendeth even those whom it intendeth to oblige . The Peripateticks dare not give it any name at all , Idem est exitus odii & amoris insani . Sen. 6 ▪ Benefic . c. 25. for fear of being mistaken ; and Aristotle , who defineth the most hidden things , contents himself with the description thereof , leaving us in a despair how to know a Passion which he knew not : Sometimes he terms it sympathizing , sometimes an inclination , sometimes a complacency , and teacheth us by these different terms , that the nature of Love is no less obscure , than is the nature of the Soul .

Amongst so many doubts , some Philosophers affirm , that it is the first impression which the Bonum sensible makes in the heart of man , that 't is a pleasing wound which man hath received from a fair Object , that it is the Beam of a Sun which warms him , that it is a Charm whose virtue is attractive , and that it is the first motion which carries him , either to what appears to be good , or to what truly is so . But if I may be permitted to differ from common opinions , that I may follow the more true , I will say that Love is all the Passions ; that according to its different conditions it hath different names , but that custom hath so prevailed , as in its birth it beareth the most glorious name ; for when an inclination is formed in the heart , and that a pleasing object doth with delight stir up the Will , we call it Love ; when it sallies forth from it self to join with what it loves , we call it Desire ; when it grows more vigorous , and that its strength promiseth good success , we call it Hope ; when it encourageth it self against the difficulties it meets withal , we call it Choler ; when it prepares to fight , and seeks out weapons to defeat its enemies , and to assist its Allies , we call it Boldness . But in all these conditions 't is still Love ; the name which Philosophers have given it in its birth , agrees not less with it in his progress ; and if when but a Child , it merit so honourable a title , it deserves it better when it is grown greater by Desires , and strengthened by Hopes . 'T is true that Loves first condition is the rule of all the rest , and that as all rivers derive their greatness from their Spring-head , all the Passions borrow their strength from this first inclination which is termed Love ; for as soon as it is taken with the beauty of an object , it kindles its desires , excites its hopes , and carries the fire into all the passions which hold of its Empire : 't is in the Will as in a Throne , where it gives orders to its subjects ; 't is in the bottom of the soul as in a strong Hold , from whence it inspireth courage into its souldiers ; 't is like the heart which giveth life to all the members , and the power thereof is so great as it cannot be well expressed by any example . Kings oft times meet with disobedience in their subjects ; the most valiant Commanders are sometimes forsaken by their Souldiers , and the heart cannot always disperse its spirits throughout all the members of the Body ; but Love is so absolute in his dominion , as he never finds any resistance to his will ; all the Passions get on foot to execute his commandments , and as the motion of the Moon causeth the ebbing and flowing of the Sea , so doth the motions of Love cause peace , or trouble in our soul.

Charitas Dei diffusa est in cordibus per Spiritum sanctum , qui datus est nobis . Rom. 5. Now this Love , the nature whereof is so hidden , hath divers branches ; and may be divided into natural and supernatural ; the latter is that which God disperseth into our wills , to make us capable of loving him as our Father , and of pretending unto glory as to our inheritance ; the former is that which Nature hath imprinted in our souls , to fasten us to those objects which are delightful to us ; and this is divided into spiritual and sensible love ; spiritual love resides in the will , and rather deserveth to be stiled a Virtue than a Passion ; sensible love is in the lower part of the soul , and hath so much commerce with the Senses , from whence he borrows his name , as he always makes impression upon the Body ; and this it is which is properly termed Passion . In fine , these two lovers are divided again into two others ; the one of which is called the love of Friendship , the other the love of Interest . The first is the more noble , and he who is touched therewith , respecteth nothing but what may be advantageous to whom he loveth ; Amor amicitiae & amor concupiscentiae In quid amicum paro ? Ut habeam possim , pro quo mori , ut habeam quem in auxilium sequar , cujus me morti opponam & impendam . Ep. 9. he wisheth him well , or procureth what is good for him ; and having no consideration but honour , and his friends content , he sacrificeth himself for him , and thinks himself happy if he lose his life , to assure his friend of his affection . This noble Passion is that which hath done all the glorious actions which are observed in History ; 'T is she that hath filled Tyrants with admiration , and who hath made these enemies to Society , wish to love , and to be beloved ; judging aright that Soveraigns are better guarded by their friends than by their souldiers , and that all their forces were but weak , were they not supported by the love of their Subjects . Qui amicus esse coepit , quia expedit , placebit ei aliquod pretium contra amicitiam , si ullum in illa placet pretium praeter ipsam . The second sort of Love , which we term the love of Interest , is as common as unjust ; for the greatest part of affections is grounded upon utility , or upon pleasure ; those who suffer themselves to be carried away thereby , have not so much friendship as self-love , and if they will speak their minds , Ista quam tu describis , negotiatio est , non amicitia , quae ad commodum accedit , Sen. Ep. 9. they will confess that they love themselves in their friends , and that they love them not so much for any virtue , which they observe in them , as for the good they hope to reap by them ; thus we may see that such like affections last no longer then they are either useful , or pleasing ; and that the same interest which gave them life , makes them die ; they betake themselves to the fortune , not to the person , and these are commerces which last no longer than they are entertained by hopes of profit or of pleasure .

Of so many sorts of love which Philosophy hath marked out unto us , we will here consider none but that which resides in the inferior part of the soul ; let it have either virtue or interest for its foundation . And since we know the nature thereof , we will examine the qualities ; the first whereof is , that it always seeks what is good , and never betakes it self to an object , which either is not good , or appears not so to be ; for as nature is the workmanship of God , she cannot have strayed so much out of the way , but that she must preserve some remainder of his first inclinations , insomuch as having been destinied to enjoy the Summum bonum , she longs after it ; by an error which may very well be excused , she fastens her self to all that hath but the likeness thereof , and by an instinct , which remains in her , though in disorder , she suffers her self to be charmed by all things which have in them any thing of beauty or of goodness . As if she had found what she seeks after , she indiscreetly betakes her self thereunto , and by a deplorable misfortune she oft-times takes a falshood for a truth ; she committeth Idolatry whilst she thinketh to perform actions of Piety ; and attributing that unto the work , which is only due unto the workman , she runs into the same error which a lover should do , who by a strange malady should forget the Mistress which he vows service to , and passionately adore her Picture . This fault ought rather to be imputed to man , than to his love ; for love being blind follows his inclination , not being able to discern between appearances and truth , he loves the good which offers it self unto him ; that he may not miss of what he looks for , he betakes himself to what he finds ; and is only to blame in being too faithful ; but man cannot excuse his sin , since Reason is his guide , and that he may learn by her , that all those goods which are touched by the senses , or are the objects of the senses , are but the shadows of that which he ought to love . He must correct his love , and keep it from betaking it self to objects , which though they be indeed beautiful , are not the Soveraign good , or Summum bonum which he seeks after . When he thinks the qualities they are endued withal may work a change in him , he might shun them as snares , and use violence upon himself to get free from the creatures , lest they make him forget his Creator .

From this propriety of Love ariseth a second , which is , that he never is at quiet , but goes always in pursuit of what he loves ; for seeing so many shadows of that supream beauty which he adores , he is always in action , leaving one to take another , he seeks in all , what he cannot find in one alone ; and his change is not so much a proof of his fickleness , as of their vanity ; he becoms wise at his own cost ; when he meets not with what he expects in the beauty which he idolatrizeth , he repents him of his fault , & betakes himself to another subject , which he is forced to forgo again , because he enjoys but one part of that universal good wherewithal he is taken ; his inconstancy would last as long as his life , did not reason teach him , that what he covets is invisible , and that the abiding place wherein we are , is not destined for the passion , but for the hope thereof ; he then sets at nothing what he so much esteemed , and considering that natural beauties are but steps whereby to raise us to supernatural beauty , he loves them with reservedness , and useth them as means whereby to purchase what he seeks after .

The powerful impression which this beauty makes upon Love , causeth Loves third propriety , which is , that he cannot live in quiet , and that being solicited by his desires , he is always busie ; he is of the nature of the constellations , which are in a perpetual motion ; the end of one trouble is the beginning of another ; and he hath not so soon ended his first design , but he frames a second ; he is like those conquerors , who egged on by ambition , prepare always for new combats , never tasting the pleasure of victory . I cannot therefore approve of the Poets invention , who have feigned Love to be the son of Idleness ; Habet omnis amor vim suam , nec potest vacare amor in anima amantis Aug. in Psal. 121. for if his genealogy be true , we must confess he is not of his mothers humour . That unfortunate Poet , who was Loves Martyr , and who saw himself justly persecuted for having forged Weapons against womens Chastity , avows that this passion is working ; and that it is so far from being at rest , as it obligeth its partakers to be souldiers ; and that to love , a man must resolve to wage war. Hence it is that St. Augustin mixing sacred Love with prophane , makes them both equally operative , and acknowledgeth that a true affection cannot be idle . Ambition , which is the love of honour , is a good proof of this , since it makes such impression upon the hearts of those that are ambitious , as they have not much more rest than have the damned , and that they are always cause of more trouble to themselves , than to those whom they oppress . Avarice , which is the love of money , doth authorize this truth no less than doth Ambition , since those wretchmen which are therewithal possessed , rend up the bowels of the earth that they may not be unuseful , and seek out Hell before their death , that they may not be exempt from pain whilst alive . This propriety is so peculiar to Love , as it is not found in any other of the Passions . For though our desires be the first rivulets that derive from this Spring-head , yet do they give us some respit ; and when they are weary of seeking after a far distant good , they suffer us to take a little rest ; we oft-times dry our tears , and if we make not peace , we conclude a truce with our sorrow ; we do not always meditate upon revenge , and choler as so much less lasting as it hath more of impetuosity and violence . Our hatred is sometimes laid asleep , and requires a new injury to awaken it ; our joys are so short , as the longest of them endure but for a moment , and they love idleness so much , as they cease to be pleasing when they begin to be operative . But Love is always in action , it tarries not till age give it strength to work , it formeth designs as soon as it is born ; though abandoned by desires and hopes , it ceaseth not to think of what it loveth , and to entertain it self to no purpose with the thought of good success , which it never shall enjoy . In fine , activity is so natural unto it , as the life thereof consists in motion ; and as the heart , it ceaseth to live when it ceaseth to move .

From hence proceeds its fourth propriety , which is the strength which doth accompany it in all its designs ; for though but new born , it is vigorous , if true ; and giving proofs of its courage , it tameth Monsters , which it is not yet acquainted withal ; it measures its strength by its desires , & thinks it self able to do whatsoever it will ; it is not astonished with difficulties : If one propound them to Love , that they may stay the careir thereof , he thinks 't is done to try its Will , and solicited by glory it endeavoureth to overcome them : Love neither accepts of , nor makes excuses . It will try all its forces before 't will acknowledge an impotency , and it doth oft-times overcome enemies , which the most generous virtues durst never set upon . Hence it is that the holy Scripture compares it to death , not only for that it separateth us from our selvs , to join us to the things we love ; but because nothing can resist it ; for of so many pains which Divine Justice hath found out , Magnum verbum fortis ut mors ; Dilectio magnificentius exprimi non potuit fortitudo charitatis ; quis enim morti resistit ● ignibus , undis , ferro , , potestatibus , Regibus resistitur , venit una mors , quis ei resistit ? nihil est illa fortius , propterea viribus ejus charitas comparatur . Aug. in Psal 121. wherewith to punish us , there is none , but death , which we may not defend our selves from . We save our selves from the injuries of the Weather by Cloaths and Houses ; we overcome the Barrenness of the Earth by our excessive labour ; we correct nourishments by the help of Physick ; we reduce wild Beasts to our obedience by art or forces ; we oft-times turn our pains into pleasure , and we draw advantages from the misery of our condition , which we should not have found in the state of Innocency . But nothing can resist death ; and though Physitians have found out secrets to prolong our lives , Et quia ipsa charitas occidit quod fuimus , ut simus quod non eramus , facit in nobis quandam mortem dilectio : ipsa morti erant mortui quibus Apostolus dicebat , mortui estis , &c. Idem ibid. yet do they in vain seek out means to defend themselves against death , which makes havock throughout the whole earth , pardons neither age nor sex ; and Palaces , which are environed with so many guards , cannot keep Kings from the reach thereof : So Love finds no difficulties which it overcomes not , no pride which it lays not low , no power which it tameth not , nor no rigour which it doth not allay .

Briefly , by another propriety which is not less considerable than the former , Love charmeth troubles , mingleth pleasures with pain ; and to encourage us to difficult actions , finds out inventions to make them either pleasing or glorious . Hunting is rather a business than a diversion , 't is an image of war ; and men who pursue wild Beasts , seem as if they studied how to overcome their enemies ; the Victory is therein doubtful , as well as in combates ; and honour is therein purchased sometimes by the loss of life ; yet all these troubles are the hunters pleasures , and their passion to this Exercise makes them term that a pastime which Reason would term a punishment . There is nothing of delight in war , the very name thereof is odious ; were it not accompanied with injustice , disorder , and fear , it would notwithstanding have horrors enough to astonish all men ; death makes her self be there seen in a thousand different shapes ; there is no exercise in war wherein the danger doth not exceed the glory ; and it never furnisheth souldiers with any actions which are not as bloudy as glorious ; yet those that love it , make it their delight , they esteem all the deformities thereof beauties , Nullo modo sunt onerosi labores amantium sed etiam ipsi delectant sicut venantium , piscantium ; interest ergo quid ametur , nam in eo quod amatur , aut non laborantur , aut labor amatur . Aug. and by an inclination which proceeds rather from their love than from their humour , they find delight in dangers , and taste the pleasantness of peace in the tumults of war . This it is which made St. Augustine say , That Lovers troubles are never troublesom , and that they never find pain in serving what they love , or if they do , they cherish it .

But we shall never make an end if we would observe all the proprieties of Love ; I therefore pass on to the effects thereof , which being so many pictures of Love , will represent unto us its nature , Extasim facit amor , amatores suo statu dimovet , sui juris esse non finit , sed in ea quae amant penitus transfert . Dionis . De Divin . No● min. c. 4. and will discover unto us what it is able to do . The first of its miracles , is that which we call Extasie , for it frees the Soul from the Body which she inanimates , that she may join to the Object which she loveth ; it parts us from our selves by a pleasing violence ; and what the holy Scripture attributes to the Spirit of God , befals this miraculous division ; so as a lover is never at home with himself ; if you will find him , you must seek him in the person that he adores . Vivo autem jam non ego , vivit vero in me Christus . Gal. 2. He will have people know that contrary to the Laws of wisdom , he is always without himself ; and that he hath forsaken all care of his own preservation ; since he became a slave to love . The Saints draw their glory from this extasie , and truth it self , which speaks by their mouths , obligeth them to confess , that they live more in Jesus Christ , than in themselves . Now as a man must die to himself , to live in another , death accompanieth this life ; and as well sacred as prophane lovers cannot love unless they be bound to die . 'T is true that this death is advantageous to them , since it procures unto them a life wherewithal they are better pleased than with that which they have lost ; for they live again in those that they love ; by a miracle of love , they , like the Phenix , take life again from their ashes , Mortui enim estis , & vi●a vestra est abscondita cum Christo in Deo Col. 3. and recover life in the very bosom of death . He who doth not conceive this truth , cannot understand those words , by which S. Paul teacheth us , that we are dead unto our selves , and alive in Jesus Christ .

This effect produceth another , which is not much less admirable ; for as lovers have no other life than what they borrow from their love , it infallibly falls out that they transform themselves thereinto , and that ceasing to be what they were , they begin to be that which they love ; they change condition as well as nature , and by a wonder , which would surpass all belief , were it not usual , they become like unto that which they cherish . 'T is true that this power shines much more gloriously in divine than in prophane Love ; for though Kings abase themselves in loving their Subjects , and that they forgo their greatness , as soon as they engage themselves in friendship , yet do they not raise those up into their Throne whom they love . Jealousie ( which is inseparable from Royalty ) will not suffer them to give their Crown away to him who possesseth their heart . But if they should arrive at this excess , the Maxim would only be true in them , and their Subjects could not change conditions by the force of their love , for the love of greatness makes not a Soveraign , nor is a man the more accommodated though he love riches ; the desire of health did never yet cure a sick man ; & we have not found , that the bare Passion to know , hath made men wise . But divine Love hath so much power , as it raseth us up above our selves , & by a strange Metamorphosis it makes us be that which it makes us love ; It renders the guilty innocent ; it makes slaves children , changeth Demons into Angels ; and that we may not diminish the virtue thereof , whilst we think to heighten it , let it suffice to say , that of men , it makes Gods .

It doth not therefore become us to complain of our misery , Quid enim refert natura esse quod potest effici voluntate . D. Chrys. De laud. Paul . Hom. 6. and to accuse our Creator , for not having equalled our condition to that of Angels ; for though those pure spirits have great advantages over us , and that we hope for no other good than that which they possess , yet are we happy enough , since we are permitted to love God , and that we are made to hope , that our nature being by love transformed into his nature , we shall lose what we have of mortal , and perishable , to acquire what is incorruptible and eternal . This is the Consolation of divine Lovers , and this is the only means how to aspire , without blame , to that happiness , which Lucifer could not do , but with impiety . I cannot end this Discourse without justly reproaching those that whilst they may love God , engage their affections on the earth , or on earthly things , and deprive themselves of that immense felicity which divine love promiseth them ; for in loving of the creatures , they cannot share in their perfections , without doing the like in their defaults ; after having laboured much they oft-times change an obscure and peaceable condition , into a more glorious , but a more dangerous one . So there is always hazard in the love of the creatures , and the advantage that may be drawn from thence , is never so pure , but that it is mingled with somewhat of misfortune . For whatsoever passion we have for the creature , we are not sure the creature hath the like for us ; yet this miraculous change , which passeth for the principal effect of love is made in this mutual affection , and in this correspondency of friendship . But we run not these hazzards in consecrating our love to God ; his perfections are not accompanied with faults ; and we know it cannot be disadvantageous to us , to make a change with him . Our love is never without this acknowledgment , since it is rather the effect than the cause of his , and that we love not him , till he hath first loved us . He is so just as he never denies our affection the recompense which it deserves ; he is not like those misbelieving Mistresses , who amongst the numbers of their Lovers , prefer him who is best behaved , before him that loveth best ; in the commerce which we hold with him , we are sure that he that hath most charity , shall have most glory , and that in his Kingdom the most faithful lover shall be always the most honoured .

The SECOND DISCOURSE . Of the Badness of Love .

SInce there is nothing so sacred but meets with some sacrilegious person , which doth prophane it , Nihil in rerum natura tam sacrum quod sacrilegium non inveniat . Sen. we must not wonder if Love , which is the holiest Passion of our Soul , meet with impious persons , which corrupt it , and who contrary to its own inclination make it serve their designs ; for love seeks only the Summum bonum ; she is not without some sort of violence made to love her own particular good , which is but the shadow of what she desires ; to abuse it therefore , sin must disorder nature , and turn natural love into self-love , making the Spring-head of good , the original of all our evil . For during the state of innocency , men had no love save only for good , and nature was so well temper'd with grace , as that all her inclinations were holy : In this happy condition , charity and self love were the same thing ; and a man feared not to injure his neighbour by loving himself ; but since his disobedience , his love changed Nature ; he who looked upon another mans advantage and his own with the same Eye , began to separate them ; and forgetting what he ought to God , he made a god of himself . He confounded all the Laws of Innoceney , and as if he alone had been in the world , he forsook the sweets of Society , he took a resolution to rule his affections by his own interests , and to love no longer any thing but what was useful and pleasing unto him . This mischief , like poyson , disperst it self throughout the whole fabrick of Nature ; and Reason cannot defend her self against it , without the assistance of Grace . The gallantest actions lost their lustre by this irregularity ; Philosophy by all her precepts could not reform a disorder , which was rather in the bottom of Nature , than in the Will . She put some of her might to fight against this Monster , and spying a glimering of light amidst the darkness with which she was blinded , she confessed that man did not belong so much to himself as to his Country , and that he ought endeavour more the glory of the State , than the good of his own family . She thought that the love of our neighbour should be formed upon the love of our selves , and believed that in willing us to treat them as our selves , she had corrected all the abuse of Humane Nature . But this malady lying not only in the Understanding , her advice was not sufficient to cure it , so as she was enforced to confess that there was none could reform man , but he that made him . Thus shall we find no remedy for our misfortunes but by the assistance of Grace ; and our desires have had no freedom , save since Jesus Christ came into the world to banish self-love from out our souls ; for his coming had no other motive , nor his Doctrine any other end , than the ruine of this dreadful Monster . He setteth upon it throughout all his Maxims , and hardly doth any word proceed from his divine mouth which gives it not a mortal wound . He protests he would admit of no Disciples , who have not changed their selflove into an holy aversion ; Si quis venit ad me , & non odit patrem suum , & matrem , & uxorem , & filios , & fratres , & sorores , adhuc autem & animam suam , non potest meus esse discipulus , Luc. 14. and that he will not suffer any Subject in his Kingdom , who are not ready to lose their lives for the glory of their Soveraign . He condemns the excess of riches , and the love of honour , only for that they nourish this inordinate Passion . and he obligeth us to love our enemies , only to teach us to hate our selves . Mortification and Humility , which are the ground-works of his doctrine , tend only to destroy this inordinate affection which we bear unto our Souls , or our Bodies . In fine , he hath appointed us charity , only to overthrow self-love , Interficiens inimicitias in semetipso . Eph. c. 2. and he died upon the Cross , only to make his enemy die , which is the cause of all our quarrels and divisions .

We ought also to confess that this evil includes all others , and that there is no disorder in the world which doth not acknowledge this for its original ; and I am of opinion , that a man cannot only not make a good Christian of one that doth too excessively love himself , but I hold that according to the laws of Policy and Morality , one cannot make a good man , nor a good Statesman , of such a man ; for Justice it absolutely necessary in all manner of conditions , and this Virtue cannot subsist with self-love . Justice will have a man endued with Reason , to prefer the inclinations of the soul before those of the body , and that he preserve all the rights of authority to the Soveraign . Self-love ( which leans always towards the flesh ) will have the slave to govern his Master , and that the Body command over the Soul ; Justice will have a good man not to wish for any thing which exceeds his merit , or his birth ; and she instructeth him , that to be happy and innocent he must prescribe bounds to his designs . Self-love commands us to follow our own inclinations , and to govern our desires only according to our Vanity ; it flatters our Ambition , and to insinuate it self into us , it gives us leave to do what we please . Justice will have a good Statesman prefer the publick interest before that of his own house ; that he be ready to lose his wealth , and to sacrifice his own person for the preservation of his Country ; she perswades him that there is no death more glorious than that which is suffered for the defence of a mans Country ; and that the Horatii and Scaevola's are famous in the Roman History , only for having sacrificed themselves to the Glory of their Common-wealth ; though there be nothing more natural to a man than to love his Children , some men have been found , whom Justice hath made to lose this affection to preserve the like of good Statesmen ; who solicited by this Virtue , have butcherd those whose fathers they were , teaching by so rigorous an example , that the love to a mans Country , ought to exceed the love to his own flesh and blood . A State cannot be happy wherein there 〈◊〉 any doubts made of these Maxims , as oft 〈◊〉 the publick interest shall give way unto th●● particular , it shall always be near ruine , an● shall have no less trouble to defend it sel● against its subjects than against its enemies Self-love , this mean while makes a man labour only for his own pleasure or glory ; 〈◊〉 makes this the end of all his actions , an● doth so bind man up within himself , as 〈◊〉 suffereth him not to consider the publick if he do his Country any service , it is in order to his own particular good ; and whe● he seems most busie for the good of th● State , he wisheth the slavery thereof , 〈◊〉 conspires its ruine : Marius & Scilla do witness these truths ; Pompey and Caesar ha●● made us see how dangerous such Statesmen are , who love themselves better than th● Common-wealth ; and who , so they ma● preserve their own power , fear not to 〈◊〉 press their Countries liberty .

In Religion this unjust Passion is 〈◊〉 more fatal , and Piety can never agree wi●● Self-love . For there is no man that understands any thing , who will not affirm , th● to be godly , a man must submit himself 〈◊〉 the will of God . That with like submissi● we ought to receive punishments and rewards at his hands ; that we must adore the thunder wherewith he smiteth us , and have as great respect unto his Justice as to his Mercy ; that we must be cruel to our selves , to be obedient to him . That it i● Piety to ●mmolate the innocent to him when he demands them ; and that as there is no creature which owes not his being to his Power , there is none who is not bound to lose it for his Glory . Then what man is he who will submit to these truths , if he be a slave to self-love ? and how shall he be faithful to God , if he be in love with himself ? I conclude then , that this inordinate affection is the undoing of Families , the ruine of States , and the loss of Religion ; that to live in the world , a man must denounce war to this common enemy of Society , and that imitating the elements , which force their inclinations to exclude a vacuum , we must use violence upon our desires , to overcome a Passion so pernicious to Nature and Grace .

From this Spring-head of mischief flow three rivers which drown the whole world , and which cause a deluge , from the which it is very hard to save ones self ; for from this inordinate love arise three other loves which poyson all souls , and which banish all Virtue from the earth . The first is the love of Beauty , which we term Incontinencie . The second is the love of Riches , which we call Avarice . The third is the love of Glory , which we call Ambition . These three capital enemies of mans welfare and quiet , corrupt all that belongs to him , and render him guilty in his soul , in his body , and in his goods . It is hard to say which of these three monsters is hardest to overcome ; for to boot , with their natural forces , they have Auxiliaries , which they draw from our inclinations , or from our habits , and which make them so redoubted , that they are not to be overcome without a miracle . To consider them notwithstanding in themselves , Ambition is the most haughty and the strongest ; Voluptuousness , the most mild and soft ; and Avarice the basest , and most opinionated .

These are fought against by divers means , and all Morality is busied in furnishing us with reasons to defend our selves against them . The Vanity of Honour hath cured some that have been thereof ambitious : Quosdam cum in consummationem diguitatis , per mille indignitates erexissent . For when they come to know that they laboured after a good which happened not to them till after death , and that from so many dangerous actions they could only expect to have their sepulchers adorn'd , or some commendation in History , they have ceased to covet an Idol , Misera subiit cogitatio ipsos laboraffe in titulum sepulchri . Sen. De brev. vit. c. 19. which rewardeth ill the slaves that serve it ; and that for a little applause which it promiseth them , obligeth them many times to shed their own bloud , or that of their neighbour . The infamy of the voluptuous , the mischiefs which accompany them , the displeasures which follow them , and the shame which never forsakes them , have oft-times cured men to whom sin had left a little reason . Age may likewise be a cure for this ; it is a disorder in nature to find a lascivious old man ; and it is no less strange to see love under gray hairs , than to see those mountains whose heads are covered with snow , and whose bowels are full of flames . The misery of riches , the pain that is taken in accumulating them , the care in preserving them , the evils which they cause to their owners , Miser est omnis animus vinctus amicitia rerum temporalium , & dilaniatur cum eas amittit , & tunc sentit miseriam qua miser est , & non antequam amittit eas . Aug. Confes. l. 4. c. 6. the ease which they afford to content unjust desires , and the sorrow caused by their loss , are considerations strong enough to make those contemn them who are not as yet become slaves thereunto . But when they shall exercise their tyranny upon the spirits , I esteem their malady incurable : Age which cures other Passions , encreaseth this . Covetous men never love riches more than when they are near losing them ; and as love is then most sensible when it apprehends the absence of the party beloved ; Avarice is most violent , when it apprehendeth the loss of its wealth . But without medling with another mans work , I shall content my self with saying , that to preserve a mans self from all these evils , he must endeavour to forgo self-love . For , as natural love causeth all the passions , inordinate love causeth all the Vices ; and whosoever shall be vigilant in the weakning of this Passion by repentance and charity , shall find himself happily freed from Avarice , Ambition and Incontinency . But to arrive at this high degree of happiness , we must remember , that in whatsoever condition Providence hath placed us , we are not for our selves , but for the publick ; and that we must not love our selves to the prejudice of our Soveraign . We are in nature a portion of the Universe , in civil life a part of the State , in Religion we are the Members of Jesus Christ . In all these conditions , self-love must be sacrificed to universal love . In nature we must die to give place to those that follow us . In the State , we must contribute our goods and our bloud for the defence of our Prince ; and in Religion , we must kill the old Adam , that Jesus Christ may live in us .

The THIRD DISCOURSE . Of the good Vse of Love .

MOrality considers not so much the goodness of things as the good use of them , she neglects natural perfections , and puts a valuation only upon their rational employment ; Metals are indifferent to her , nor doth she consider them otherwise than earth , whose colour the Sun hath changed . Tollat malus divitias , inopes opprimuntur , judices corrumpuntur : Tollat bonus , pauperes pascuntur , oppressi liberantur , captivi redimuntur . Aug. Serm. 3. De S. Cyprian . But she blames the abuse , and commends the good husbanding thereof , she is troubled when wicked men abuse them to oppress the innocent , to corrupt Judges , to violate the Laws , and to seduce Women . She is well pleased when good men make use thereof to nourish the poor , cloath the naked , to set Captives at liberty , and to succour the miserable . There is nothing more glorious than the vivacity wherewithal Nature hath endued men nobly endued . 'T is the key which opens unto them the Treasury of Science , be it either to acquire them , or to distribute them to others ; 't is that which is acceptable to all companies , and 't is a quality which is as soon beloved as seen . Yet doth not Morality esteem it otherwise than as it is well husbanded ; Celeritas intelligendi , & acumen disputandi , donum tuum est ; sed inde non sacrificabam tibi : Itaque mihi non ad usum , sed ad perniciem magis valebat ; nam quid mihi proderat bona tes non utenti bene ? Aug. l. 4. Confes. 1. ult. and S. Augustine who acknowledged it for a Grace , confesseth it hath been pernicious to him , by reason of his ill employment thereof , and because he had entertained it amongst his errors . Love without all question is the holiest of all our Passions , and the greatest advantage which we have received from Nature , since by the means thereof we may fasten our selves to good things , and make our souls perfect in the love thereof . 'T is the spirit of Life , the Cement of the whole world , an innocent piece of art , by which we change condition , not changing Nature ; and we transform our selves into the party whom we love . 'T is the truest and purest of all pleasures ; 't is a shadow of that happiness which the blessed enjoy . Earth would be Hell , if Love were vanisht thence ; and it would be a great piece of rigour in God , if he should permit us to see handsom things , and forbid us to love them . But that we may the better govern this Passion , we must learn of Morality what Laws to prescribe unto it , and what liberty we must allow it .

There are three objects of our Love , God , Man , and Creatures deprived of Reason . Some Philosophers have doubted whether we could love the first , or no ; they were perswaded his greatness did rather require our adoration than our love ; but though this be a religious opinion , and that it merits the greater esteem since it proceeds from the prophane ; we cannot deny , but that we were endued with love , to unite us to God ; for to boot , with our thorough sense of this inclination , to boot , that it is imprinted by Nature in the very ground-work of our wills , and that uninstructed by our Parents or our Teachers , we labour after the Summumbonum : Reason teacheth us that he is the Abyss of all perfections , Deus nosteris est , quem amat id omne quod amare potest . Aug. and the Center of all love ; so as a man need not fear committing any excess in loving him with all his might . He is so good as he cannot be loved so much as he ought to be ; and let a man do his utmost , he is obliged to confess , that the goodness of God doth far exceed the greatness of mans Love . Such Souls as are elevated , Omnia offa mea dicent , Domine , quis fimilis tibi ? Psal. 34. and approach nearer unto him , complain of their coolness ; and wish that all the parts of their Bodies were turned into Tongues , to praise him ; or into Hearts to love him . They are troubled , that since his greatness is so well known , his goodness is no more loved ; and that having so many subjects , he hath no more that love him . Modus amandi Deum sine modo . Bern. We must not then prescribe any bounds to this Passion , when it hath respect unto God , but every one ought to make it his sole desire , and to wish that his heart were dilated , that he might infinitely love him , who is infinitely lovely ; but we must take great heed , not to rob him of what doth so justly belong unto him ; and we must remember , that though his goodness should not force his duty from us , we should be bound to render it unto him , in order to our own interest . For our love is never content but when it rests in God . It fears infidelity in the creatures , is never so assured of them , but that there remains some rational doubts ; and though it should have such proofs of their good will , as that it were constrained to banish all suspition , yet would it fear lest death might take from it what good fortue hath given ; & in one or other of these just apprehensions it could not shun being miserable . But it knows very well that God is immutable , & that he never forsaketh us till we have forsaken him , it knows that God is eternal , and that death being no less distant from him than change , his affection cannot end , but through our infidelity .

'T is true there are carnal souls , who complain that he is invisible , and who cannot resolve to give up their hearts to a Divinity which doth not content their eyes . But all things are full of him , his greatness is poured out in all the parts of the Universe ; every Creature is an Image of his perfections , he seems to have made these pictures only to make himself be thereby known and loved ; and if he should not have used this piece of skill , we need only consult with our own Reason to know what he is . Error cannot corrupt her , and in the souls of Pagans she hath verified Oracles . Anima licet carcere corporis preffa , cum tamen resipiscit , unum Deum nominat . Deus dedit , omnium vox est ; ô Testimonium animae naturaliter Christianae : dicens haec , non respicis Capitolium , sed ad Coelum , novit enim anima sedem Dei vivi . Tert. in Apol - Those very men who offered Incense unto Idols , knew very well that there was but one God ; when Nature spake in their mouths , she made them speak like Christians , and they confess'd those truths , for which they persecuted the Martyrs . For as Tertullian observes , their soul was naturally Christian ; when they were surprized with a danger , they implored the succour of the true God , and not that of their Iupiter : when they took an oath , they raised up their eyes towards heaven , & not towards the Capitol so as we must not complain that God is invisible , but we must wish that he may be as much loved , as he is known . And moreover this complaint is no more to be admitted of , since the mystery of the Incarnation , where God became man , that he might treat with men ; where he hath given sensible proofs of his presence , and where clothing himself with our nature , he hath suffered our eyes to behold his beauty , our hands to touch his body , and our ears to hear his voice . Since that happy moment he is become our Allie , and he who was our Soveraign , is become our Brother , to the end that this double quality might oblige us to love him with more ardor , and might permit us to accost him with more freedom ; we cannot then fail in the use of that love which we owe unto him , but by being either too much reserved or too unfaithful . But the love we render to men may be defective in two manner of ways , and we may abuse it either in loving them too much , or not enough , as shall be shewn in the pursuit of this Discourse .

Friendship is certainly one of the chief effects of Love , and the harmlessest delight which men can take in Society . Very Barbarians did reverence the Name thereof ; those who despise the Laws of Civility , put an estimation upon the laws of friendship , and cannot live within their Forrests without having some whom they trust , who know their thoughts , who rejoyce at their good fortune , and who are afflicted when any ill besals them . Thieves who intrench upon the publick liberty , who make war in time of peace , and who seem desirous to stifle that love which Nature hath placed in mankind , cease not to bear respect to friendship ; they have a certain shadow of society amongst them ; they keep their word , though with prejudice to their condition ; tortures cannot sometimes make them violate their Faith ; and they will rather lose their lives than betray their Companions . In fine , people subsist only by virtue hereof ; Amicitia plurimas res continet ; quoquo te verteris , praesto est , ullo loco excluditur , nunquam intempestiva , nuquam molesta est . Itaque non aqua , non igni , non aere ( ut aiunt ) pluribus locis utimur quam amicitia . Cic. in Laeli. and who should banish friendship from off the earth , must raze Towns , and send men into Desarts . She is more powerful than the Laws , and who shall have well established her in Kingdoms , need neither tortures nor punishments to contain the wicked within their duties . But to be just she must have her bounds , to be true she must be founded upon Piety ; those who will love one another , must be united in faith , and must have the same sense of Religion ; their friendship must be a study after Virtue , and they must labour to become better by their mutual communication ; their souls should rather be mingled than united ; from this mixture a perfect community of all things must arise ; their goods must be no more divided ; and the words thine & mine ( which cause whatever there is of division in the world must be totally banished ; when their conditions meet together , friendship is not to be blamed ; nay , the very excess thereof is to be prais'd , since being more divine than humane , & more grounded upon grace than nature , she should be freed from all those Laws which are only made for common friendship . But in the one and the other of them , the pains which accompany them must be endured , and we must remember , that as there is nothing so perfect in the world , but hath its faults , there is nothing so pleasing which hath not its dislikes . Friendship is that which sweetens life , and who is not therewithal endued , cannot hope for happiness ; It is the most rational concord which this world can afford ; and of as many pleasures as are , Ejus enim nobis amara mors cujus dulcis erat vita . Aug. l. 19. De Civ . Dei . c. 8. I find none more harmless , nor more true , but it hath its incommodity ; and who begins to love , must prepare to suffer . Absence is a short death , and death is an eternal absence , which entayles upon us as much sorrow , as the presence of the beloved gives satisfaction . A man who loseth his friend , loseth one half of himself , he is at once both alive & dead ; and death accords not with life , save only to make him more miserable . But say they should be so fortunate in their fate , ●go se●si anmam meam & animam amici mei , unam fuisse animam in duobus corporibus . Et ideo mihi horrori erat vita , quia nolebam dimidius vivere , & ideo forte mori metuebam , ne tutus ille moreretur quem mu●tum amaveram . Aug. l. 4. Co● . c. 6. as they should both die in one day , they could not shun the miseries which accompany life ; they seem by being linkt together in affection , to have given Fortune the greater hold of them , and their soul seems to be in two bodies , only that it may be the more capable of grief . Aristotle therefore would not have a man to have many friends , lest he should be bound to spend his whole life in bewailing their misfortunes , or that exacting the same duty from them , he might not trouble all their joy , and make his friendship fatal . 'T is true that these pains are pleasing , and that by a just dispensation of love they are always mingled with some contentment . Tears are sweet when Friendship is the cause of their shedding , if they ease him that sheds them , they comfort him for whom they are shed ; and they make them both taste of true pleasure in a common misery ; thus their malady bears the cure thereof about with it , and deserves rather to be envied than pitied , since the sufferer and bemoaner are equally assured of their mutual fidelity .

But 't is much the harder matter to regulate the love between men and women , and to prescribe bounds unto a Passion which asks counsel only of it self , and which thinks it self not true , if it be not in excess . Therefore the greatest part of our Divines do blame it ; Casuale est omne quod foemina est , ejus societas semper infesta , est , foedere suo magnas molestias praestat , & cui adhaeserit contra fas , insanabilem ingerit plagam : de carbonibus scintillae dissiliunt , de ferro rubigo intritur , morbos aspides sibilent , & mulier fundit concupiscentiae malum . Aug. lib. De Singularit . Cler. and though it be not faulty , but as it is dangerous , they forbid the use thereof , to shun the hazard . To say true , this virtue is never so pure , but that it hath some clouds , it easily slides from the soul into the body ; and grant it could be without danger , it could never be without scandal . The age is too corrupt to judge uprightly of these communications ; if they were publickly allowed of , they would serve for a cloak to irregular affections ; and under pretence of friendship , every one would assume the liberty to make Love . I know very well , there have been Saints in former ages , but they have not been exempt from calumnies . Paulinus bare no respect to the Empress Eudoxe , save only for that she was learned ; he was enamoured of her mind , not of her body ; and if he drew many times near to this fair Sun , it was that he might be thereby enlightned , not heated . Yet their frequent conversation caused Jealousie in young Theodosius ; and an Apple as fatal as that of Paris , wrought the death of Paulinus , and Eudoxes banishment . I know there is no Sex amongst Souls , and that a mans mind may be found in a Womans Body . I know that Virtue undervalues not the advantages of Beauty , and that she is oft-times more eloquent in the mouth of a fair Maid , than in the like of an Orator ; I know there have been Muses as well as Amazons ; and that men have no Endowments which women possess not with as much or more of excellency . Augustus followed Livias Counsel , and consulted with her in his most important affairs , as oft as with Mecaenas , or Agrippa . Great Origen's School was open as well to women as to men ; he thought them no less capable of the Secrets of Learning , or Mysteries of Religion , than men ; so as a man may conclude , for these Reasons , and out of these Examples , that the conversation of women is no less profitable than pleasing , and that if there be danger in their friendships , there is therein likewise advantage .

But notwithstanding whatsoever all these discourses may perswade us , I am firmly of opinion , that an honest woman ought to have no other friend than her Husband ; and that she gave a Divorce of friendship when she engaged herself in marriage . She must have no more Masters , nor Servants , since she hath given away her liberty , and she ought to suspect even the holiest affections , since they may serve for colors to lewd desires . Aculeus peccati est forma foeminea , & mortis conditio non aliunde surrexit quam de muliebri substantia : Separamini deprecor à contagione pestifera . Quantumcunque fuerit unusquisque longius ab adversis , rantum non sentit adversa . Et minus voluptatibus stimulatur , ubi non est frequentia voluptatum , & minus avaritiae molestias patitur , qui divitias non videt . Cyp & Aug De Singularit . Cler. Such complacencies as are found in those who are not of the same sex , are seldom innocent ; the same discourse which entertains , works upon their wills ; and love glides into the heart under the name of sutableness of disposition , and of Civility . The Malady is contracted before it be known ; men are oft-times in a Fever before they feel any distemper ; and poyson hath already infected the heart before we think the mouth hath swallowed it . Briefly , the danger is equal on all sides ; men make strong assaults , and women weak defences . The freedom of conversation makes men more insolent , and the pleasingness thereof makes women less couragious . I shall therefore never approve of such friendships as may cause more harm than advantage , and which for vain satisfaction of the sense , hazards the souls health . We live under a Religion which commands us to forgo pleasures which are purely innocent ; we are taught by a Master which commands his Disciples to pluck out such eyes , and cut off such hands as have been cause of scandal to them ; we are brought up in a School where we are forbidden to look upon the face of women ; yet under pretence of a naughty custom we will have it lawful for us to win their Affections , and to contract Friendship with them , which beginning by irregular inclinations , are entertained by useless discourse , and end in criminal delights . Chastity runs hazzards enough , and needs not to have new Gins laid for her . The lustre of apparel , freedom of conversation , and that which is termed civility make sufficient open war against continency ; there needs no addition of Wiles , or cunning to surprize her . When men shall be Angels , it shall be lawful for them to contract amity with women ; when death shall have severed them from their bodies , they may without scandal converse together , and satisfie their inclinations ; but as long as they shall have sense common with Beasts , and that Beauty shall make more impression on their senses than Virtue , they must imitate the Prophet , which had sentenced his eyes not to look upon those innocent countenances , which seemed not to infuse other than chaste thoughts . In fine , they should resolve never to approach near those malign Constellations , which burn more than they do enlighten , and which raise more tempests , than they shed light abroad .

To remedy these evils , we must implore aid from Charity ; for it is she that purifies Love , that reforms the excesses , and amends the errors thereof ; she will not have it to be excessive , neither will she that it be confined to our own persons , or to our families ; she knows that Love is disperst throughout all the world , & that when it goes from us , it passeth into our enemies ; * * Incipit licitus amor conjugio , sed adhuc carnalis est , quia communis cum pecoribus . Secundus est amor filiorum , sed adhuc & ipse carnalis , non enim est laudandus qui amat filios , sed detestandus qui non amat filios suos ; si vero non amaveris tuos , à serpentibus vinceris . Aug. l. 15. Hom. 38. It takes its birth ( saith St. Augustine ) in marriage , Alius amor est propinquorum : jam esse videtur proprius hominis , si non consuetudinis , qui tamen amat propinquos adhuc sanguinem suum amat ; amet alios qui non sunt propinqui suscipiat peregrinum , jam ●ultum dilatatus est amor . Tantum autem crescit , ut à conjuge ad filios , à ●●liis ad propinquos , à propinquis ad extraneos , ab extraneis ad inimicos perveniat . Idem ibid. and enlargeth it self upon the children that proceed from thence . But in this condition 't is carnal . That Passion is not to be commended amongst men , which is observed to be in Tigers , and a man cannot praise such natural affections in reasonable creatures , as are seen in the most savage beasts . In its progress it extends it self to our Kindred , and begins to be rational ; for though he that loves his Parents , loves his Bloud , and that though his love forgo his own Person , it doth not forgo his Family , yet is his love more expiated than is the love of Fathers , and communicates it self to personages which are not so near unto him as are his Children ; in the vigour thereof it passeth even unto strangers , it receives them into its house , it makes them share of what it hath , and not considering either their humors or their languages , their very having the aspects of men is sufficient to make them the objects of its liberality ; in this acceptation Love is well waxen , but to be perfect , it must descend even to our enemies , and induing us with strength to overcome our inclinations , it obligeth us to do good to them who endeavour to do us harm . When it is arrived at this pitch , it may hope for reward ; but if it stop in the middle of its Carier , it must expect nothing but punishment . These words comprehend all the use of this Passion , and I can add nothing thereunto which will not prove weak or useless ; passing therefore forward , I come to the last Object of our Love , which is Creatures void of Reason .

I wonder that in this point all men joyn not with the Stoicks , and that their opinion passeth not for a law among all the people of the world ; for they hold , that Creatures which want reason do not deserve our love , and that our will is given us only to tie us to God , or to man . Truly if this Maxim be a Paradox , I hold it extreamly rational ; for what appearance is there that we should bestow our affection on Creatures which not knowing it , cannot be obliged to us for it , and having no obligation , cannot be conscious of our affection ? In my opinion no man can be more prodigal than is the avaritious man , since he engageth his affection to an insensible Metal , and that he loves without hope of being re-beloved . I think no man more irrational , than he who ties his love to the beauty of a flower , which for all its odour and splendor , is not sensible of the adoration that is given it . I cannot endure those extravagant men , who place all their Passions upon a Dog , or a Horse , which do them no other service than what they are carried unto , either by instinct , or by necessity . I therefore think the profit which we reap by them should be the rule of the affection we bear them ; or , to speak more correctly , we must rather love ourselves in them , than them for our selves ; for they are too much beneath us to deserve our love ; and though some shadow of fidelity be observed to be amongst Dogs , and some sparks of love amongst horses , yet both of them being void of reason , they are uncapable of friendship . To set our hearts on things insensible , is to prophane them . It is not just that the same soul , which may love the Angels , love dumb beasts ; that the soul which may unite himself to God , join itself to Metals ; and that it lodge in the same heart , the noblest of all spirits , with the most imperfect of all bodies . I would then make use of Gold , yet not love it ; I would be Master thereof , yet not Slave thereunto ; I would keep it for my occasions , not adore it ; I would teach the whole world that it hath no valuation but what the good employment thereof bestows upon it , and that it is no less useless in the bowels of the earth , than in the Coffers of the Avaritious .

But not to be mistaken in so important an affair , we must use some distinction , and say that the Creatures may be considered in a threefold acceptation ; either as ways that lead us to our last end ; and thus they ought to be loved : or as nets which stay us on the earth , and thus they ought to be shunned : or as Instruments which Divine Justice makes use of to punish us withal , and thus they ought to be reverenced : for when the Creatures lead us unto God , that they express unto us his beauty , and that their perfections raise us up to the consideration of him that is their fountain , there is no harm in loving them ; and it were a piece of injustice not to acknowledge ; Viditque Deus cuncta quae fecerat , & erant valde bona . Gen. 1. in them , him , whose Images they are ; God himself hath invited us so to do ; when he made them , he praised them ; and having given them his approbation , he obligeth us to give them our love ; yet this our love must be moderate , and must unite us no further to them than they may unite us to the Creator ; we must look upon them as Pictures which we love not , but only for his sake whom they represent ; Respondent & singula quaque eleamenta clamantia , & ipsis suis operibus suum demonstrantia artificem . Aug lib. De Symbolo , Tract . we must consider their beauties as the shadows of the like in God , and never permit that their perfections engage us so strongly , that we reserve not freedom enough to forgo them , when our Souls health , or the glory of Jesus Christ requires it . If the Devil make use of them to seduce us , and if by the permission which he hath received from God , he employ them to tempt us : If he will make the Stars serve to make us Idolaters ; if he will corrupt our innocence with gold ; if he make our pride swell , or sooth our vanity with riches ; and if by beauty he will rob us of our continency , we must shun them as nets spred abroad in the world to surprize us : Creaturae Dei in odium factae sunt , & in tentationem animabus hominum , & in mulcipulā pedibus insipientium . Sap. 14. and as things , which since the fall of man seem to have changed their inclination ; since they labour now to undo him , as they formerly laboured for his welfare . If , in fine , they be serviceable to the justice of God , if through a zeal to his honour they pursue his enemies , if the earth quake underneath our feet , if the thunder roar above our heads , and if the fire and water agree to declare war unto us , we must suffer them with respect , Aliquando no● mundus dilectatione retraxit à Deo ; nunc tantis p●agis plenus est , ut ipse nos jam mundus mittat ad Deum . Ipsas ejus amaritudines amamus , fugientem sequimur , persequentem diligimus , & labenti inhaeremus , Greg. Hom. 21. in Evang. and love them with so much ardency , as we may with less danger ; for in this acceptation they have nothing of charm in them , which may flatter or abuse us ; they are rather hateful than loving , they cause in us rather a fear of God than love of our selves , and by an happy effect they loosen us from the earth and raise us up to heaven ; this counsel comprehends all that Religion teacheth us touching the use of the creatures , and whosoever shall upon occasions make use thereof , will by experience find that they are never less dangerous , than when most cruel , and that they never oblige us more than when they punish us most severely .

The FOURTH DISCOURSE . Of the Nature , Properties , and Effects of Love .

THose who judge of things by their appearances , imagine there is nothing more contrary to man than Hatred , and that since he takes his name from Humanity , he should not tolerate a passion which breathes forth nothing but bloud , and finds no delight but in murder . Yet it is a part of his being , and if he need love , to fasten him unto objects which may preserve him ; he hath need of hatred , to drive him from those that may destroy him . These two motions are so natural to all Creatures , as they subsist not but by the love of their like , and by the hatred of their contraries .

The world had been ruined ere this , had not the Elements , whereof it is composed , kept it in being , by their oppositions and accords ; did not water by reason of the coldness thereof resist fire , fire would ere this have reduced all into ashes , and having no further fuel to nourish it , it would have consumed it self ; our humors which are nothing but tempered elements preserve us by their natural Antipathies ; and Choler would have dried up our whole body , were it not perpetually watered with flegm ; so as the great and little world consist only by the contrariety of their parts ; and if the author which hath produced them , should appease their difference , he would overthrow all his work , which would cease to love one another , if they ceased to hate their contraries . What is seen in Nature , is observed in Morality , where the soul hath her inclinations and aversions , to preserve and to defend her self , to fasten her self to things she likes , and to make her keep aloof off from what she likes not . And had not God indued her with these two Passions , she would be reduced to a necessity of suffering all the evils which assail her , not having power to oppose them , or hope to defeat them . Hatred is then as requisite as Love ; we should have reason to complain of Nature , if having given us inclinations to what is good , she should not likewise have given us an aversion from the contrary ; and if she had not indued our souls with as much vigour to shun objects which are prejudicial to her , as to draw near to these that are useful . These two inclinations differ then only in their objects , and to speak exactly , we must say , that Love and Hatred make but one and the same Passion , which changes name according to their different uses ; which is called Love , when it hath a liking to what is good ; and Hatred , when it abhors what is evil . Leaving here the first effect of Hatred , which we have already considered , we will now examine the second , and will see what the nature , properties and effects thereof are .

Hatred in her birth is nothing else but a meer aversion in us from whatsoever is contrary unto us . 'T is an antipathy of our Appetite to a subject which displeaseth it ; 'T is the first impression which a true , or an appearing evil makes in the lowest part of our soul , 't is a wound which we have received from a displeasing object , and it is the beginning of that motion which our Soul makes to keep aloof off , or to defend it self from an enemy which pursues it . She hath this in common with Love , that she oft-times prevents Reason , and shapes her self in our will , not consulting with our judgment . She takes offence at divers things , which are not unpleasing in themselves ; and many times one and the same object causeth Hatred and Love in two different personages . Sometimes it so falls out , that according to the divers dispositions of our minds we like what formerly we have disliked ; that which did hurt us , cures us , and becomes the remedy of the evil which it caused : she hath this of different with Love , that she is much more sensible . For Love is oft-times formed in our Souls before we are aware ; our friends must give us ▪ notice thereof , and those whose company we keep , must teach us that we do love ; we must reflect upon our selves to know this Passion in its birth , and as it is extreamly delightful , it wounds us so pleasingly as we do not feel the hurt , till by process of time it become an incurable Ulcer . But Hatred discovers it self as soon as it is conceived , because it proceeds from an Object wherein we are only concern'd , as it hurteth us ; it makes us suffer in its birth , and from the time that it possesseth us , it becomes our punishment .

It is as readily formed as Love , a moment serves to produce it in our wills , notwithstanding the little care we have to entertain it ; It disposeth its flames abroad into all the faculties of our Soul ; and as the most active of all the Elements , it feeds upon whatever it encountereth ; but it hath this of misfortune , that it is not so soon efaced as is Love ; when it hath once taken root in the heart , there is no tearing of it out ; time which hath produced it , preserves it ; and Philosophy is defective of sufficient reasons , to cure a man who is affected with this troublesom malady . Religion it self is never more troubled , than when she oppugns so opinionated a passion ; & the Son of God seems to have descended upon earth , only to teach us to subdue Hatred , and to pardon our enemies . Neither did he oblige us to this duty , till he had suffered death for his enemies ; he believed that to establish so strange a Doctrine , it must be confirmed by his example , authorized by his death , and signed by his own bloud . Thus did he declare war to a passion which hath this advantage over other Passions , as that it endeth not with our self ; it is so dearly esteemed of by men , as it is their sole entertainment . It serves to divert them when they are displeased ; and though it corrode their Bowels , it gives content to their heart . I have heard of a Princess , who after having lost her Kingdom and her Liberty , found comfort in the hatred she bore her enemies ; and confessed she was not so much possess'd with sorrow for her past happiness , as by her desire of revenge . We see fathers , who having their souls hanging upon their lips , and who being no longer able to live , do yet think how to continue their hatred ; they leave it as an inheritance to their Children , they oblige them to eternal enmity , and make imprecations against them , if they be ever reconciled to their enemies . In fine , this Passion is immortal , and as it resides in the bottom of the soul , it accompanieth her whithersoever she goeth ; & doth not forgo her , no not when she is loosened from the Body . This it is which the Poets ( who are the most excellent Painters of our affections ) would represent unto us in the persons of Eteocles and Polynices , who continued their hatred after death , and who went to end the combat in Hell , which they begun on earth ; this Passion lived in their bodies deprived of Sense , it passed by a secret contagion into their funeral Pile , and waged war in the flames which were to consume them .

But I wonder not that this Passion is so opinionated , since it is so daring ; and I think it not strange that it continues after death , since it hath made men resolute to lose their lives for love of revenge , and that it makes them find some contentment in death , provided they see their enemies accompany them therein . For Hatred ceases to be true when it becomes discreet , and we may say a man is not wholly possessed therewithal , when to spare his own bloud , he dares not shed the bloud of his adversary . When he hath given himself over to the tyranny thereof , he thinks he can never purchase the pleasures of revenge at too dear a rate . And propose whatever punishment you list unto him , he is well-pleased therewithal , provided his Passion may be satisfied . Atreus wisheth to be overwhelmed under the ruine of his Palace , provided it fall upon his brothers head , and so cruel a death seems pleasing to him , so as he be therein accompanied by Theistes . In short , Hatred is very puissant , since all torments are endured to give it satisfaction ▪ and it useth strange tyranny upon such as it possesseth , since there is no fault which they are not ready to commit in obedience to it .

If the proprieties of Hatred be thus strange , the effects thereof are no less fatal . For as Love is the cause of all generous and gallant actions ; Hatred is the rise of all base and tragical actions . And those who are advised by so bad a Counsellor , are capable of all the evil that can be imagined . Murder , and Paricide , are the ordinary effects of this unnatural Passion . 'T was this , that made us see in the day-break of the world , that a man might die in the flower of his age , and that one brother was not secure in the company of another . 'T was this , that found out weapons to dispeople the world , & to ruinate Gods goodliest workmanship . 'T was this , that making man forget the sweetnes of his nature , taught him to mingle poyson in drinks , to shed humane bloud at Banquets , & to kill under pretence of hospitality ; 't was this , that first instituted that fatal art which teacheth us how to murder with method , how to kill men handsomly , and which forceth us to approve of Paricide , if it be done according to the laws of the world . 'T was this , in fine , and not avarice , which tore up the bosom of the earth , and which sought within the bowels thereof for that cruel Metal wherewith it exerciseth its fury . And to describe in a few words all the evils it is cause of , it will suffice to say , that Anger is her first Master-piece , Envy her Counsellor , Despair her Officer ; and that after having pronounced bloudy sentences as Judge , it self puts them in execution as Hangman . 'T is true , that hatred never comes to these extremities , till it grow unruly ; but this unruliness is almost natural thereunto ; and unless Reason and Grace labour jointly how to moderate this Passion , it easily becomes excessive . The fierceness thereof is oft-times augmented by resistance ; like an impetuous torrent it overthrows all the banks which oppose its fury , and when it 's forbidden any thing , it believes it may lawfully do all things ; therefore the remedy which is ordained for Love , is no less necessary for Hatred ; and to heal an evil which becomes incurable by time , early withstandings must be made , lest gaining strength , it grow furious , and be the death of its Physitian , for having been negligent in its cure .

The FIFTH DISCOURSE . Of the bad use of Hatred .

THough the greatest part of effects produced by Hatred may pass for disorders ; and that after having described the nature thereof , it may seem unprofitable to observe the ill use that may be made of it , yet that I may not fail in the laws that I have prescribed unto my self , I will employ all this discourse in discovering the injustice thereof , and I will make it appear to all the world , that of as many Aversions as molest our quiet , there is hardly any one that is rational . For as all creatures are the workmanship of God , and bear in their Foreheads the Character of him that produced them , they have qualities which render them lovely ; and goodness , which is the principal object of Love , is so natural unto them , as it is not to be separated from the Essence ; to cease to be good , they must cease to be ; and as long as they have a subsistance in nature , we are obliged to confess , that there remains some tincture of goodness in them , which cannot be taken from them without an absolute annihilation . Thus God gave them his approbation when they were first made ; he made their Panegyrick after they were created ; and to oblige us to make much of them , he hath taught us by his own mouth that they were exceeding good ; so as the Belief of their goodness is an Article of Faith in our Religion ; whatsoever opposition they may have to our humors , or our inclinations , we ought to believe that they have nothing of evil in them , and that their very qualities which hurt us , have their imployments , and their use ; Poysons are serviceable for Physick ; and there are certain maladies which are not to be cured but by prepared poyson ; Monsters which seem to be errors of nature , or ordained by Providence which cannot do amiss ; they do not only contribute , by their ugliness , to heighten the beauty of other creatures ; but are presages , which advertise us of our misfortunes , and which invite us to bewail our sins ; the very Devils themselves have lost nothing of their natural Advantages ; and the malice of their Will hath not been able to destroy the goodness of their essence ; and though they are compleated in evil , they cease not to possess all the good which purely appertains unto their nature ; Nulla pugna est sine malo , cum enim pugnatur , aut bonum pugnat & malum , aut malum & malum : aut si duo bona pugnant inter se , ipsa pugna est magnum malum , Aug. l. 5. contra Iulian. c. ● . they have yet that beauty which they did Idolatrize ; they enjoy all their lights which they received at the first moment of their creation ; they have yet that vigor , which makes a part of their being ; and were they not restrained by the power of God , they would form thunder , raise storms , spread abroad contagions , & confound all the Elements ; 't is true , that these their advantages contribute to their punishments , and that Divine Justice makes use of their Enlightnings and Beauties , to make them the more miserable ; but this consideration , hinders not that their nature be not good , and that God see not in the Ground-work of their Being , Qualities which he loveth and conserveth , as he sees in the ground-work of their Wills , qualities which he detests and punisheth . Therefore 't is that hatred seemed useless , and that to exercise it , a man must go out of this world to seek for creatures which may be the object of his indignation ; for there is nothing , neither in Heaven nor in Earth , which is not lovely ; if we meet with any thing which crosses our inclinations , we must attribute it to our ill humor ; or else we must blame sin for it , which having disordered our will , hath given it irrational antipathies , and forceth it to hate the workmanship of God . I know there are natural aversions between insensible creatures , and that it is no little wonder , that the worlds peace is caused by the discord of the Elements : If their bodies of which all other bodies are compounded , had not some difference amongst them , Nature could not subsist ; anh 't is Gods will that their warfare be the worlds quiet ; but to boot , that their quarrels are innocent , and that they set not upon one another , to destroy , but to preserve themselves ; their Combats are caused through their defaults , and their bad intelligence proceeds from their being imperfect ; for those other bodies which are more noble , and which natural Philosophers call perfectè mixta , do not wage war , they cease not to love ; though they have different inclinations , and they oft-times use violence upon themselves , that they may not trouble the worlds tranquility ; whence I infer , that if a man bear a dislike unto his neighbour , he ought to blame his own misery ; and confess that his hatred is an evident proof of his defaults ; for if he could reconcile the particular differences of others , he would love in them , what he should find in himself ; and he could not hate that in their persons , which he should observe to be in his own ; but he cannot tolerate their advantages , because he himself is not Master thereof ; the bonds which Nature hath prescribed unto him , close him in within himself , and separate him from all others . If he were an universal good , he would love every particular good ; and if he were indued with all the perfections that are found in all men , he would find none that would contrary him ; but he is unjust because he is poor , and his aversion takes its original from his poverty ; God suffers not these unfortunate divisions , his infinite love cannot be bounded ; Diligis enim omnia quae sunt , & nihil odisti eorum quae fecisti Sap. c. 11. as he is the summum bonum , he loves all things that bear any badge of goodness ; as he gathers up within himself all these perfections , which are disperst abroad in his workmanship , he cherisheth them all together ; and he hath no aversion , because he hath no defaults . Hatred is then a weakness in our nature ; a proof of our indigence ; and a Passion which a man cannot with Reason employ against the handy-works of God .

Self-love is the secend cause of its disorder ; for if we were more regulate in our affections , we should be more moderate in our aversions ; and not consulting with our own interests , we should hate nothing but what is truly odious ; but we are so unjust , as we judge of things only by the credit we bear them ; we condemn them when they displease us ; we approve of them when they like us ; and by a strange blindness , we esteem them good or evil , only by the satisfaction or displeasure which they cause in us ; we would have them change qualities according to our humours ; that like Camelions , they should assume our colours , and accommodate themselves to our desires ; we would be the Center of the world , and that all creatures had no other inclinations , than what we have . The fairest seem ugly to us , because they are not pleasing to us ; we are offended with the brightness of the Sun , because the weakness of our eyes cannot tolerate it ; the beams of Virtue dazle us , because that virtue condemns our defaults , & truth ( which is the second object of Love ) becomes the object of our indignation , because she censures our offences : there is nothing of truly glittering , but her light ; she discovers all the beauties of nature , which would to no use have produced so many rare Master pieces , had not truth taught us how to know them . Truth hath more lovers ( saith St. Austin ) than Hellen of Greece ; Pulchrior est v●ritas Christianorum quam fuit Helena Graecorum : & pro illa fortius nostri martyres adversus Sodomam quam pro illa illi tyrones adversus Trojam dimicaveru●t . Aug. 20. Hieronym . all Philosophers court her ; she is the subject of all their contestations , she infuseth Jealousies into them , and they dispute with as much heat to possess her , as do two Rivals to enjoy a Mistress ; every one seeks her out by several ways : Divines in her Fountains head , which is Divinity ; Naturalists in the bowels of the earth ; Alchymists , in the bosom of Metals ; Painters and Poets , under Colours and Fables ; yet this beauty , which causeth so much love to the whole world , ceaseth not to have enemies ; she angers those she would oblige , she loseth her friends in thinking to preserve them ; if she make her self be beloved of them by instructing them ; Homines amant veritatem lucentem , oderunt eam redarguentem . Aug. lib. 10 Confess . c. 28. she makes her self be hated by reprehending them ; and she then becomes odious , when she ought to be most beloved . It is therefore extreamly dangerous to employ a Passion , which assails Virtue oftner than Vice ; and which contrary to the design of him that indued us therewithal , undertakes good , and wages war with it , because having some shadow of evil , it crosses our interests , or our delights . For remedy of this evil , I would advise , to consider well the things which we hate , and to look on them on that side which may render them agreeable unto us ; for as they are good in their foundation , we shall always find some quality in them , which will oblige us to love them ; and we shall observe even in our enemies some advantages , which will force an estimation from us ; the injuries they have done us , and whereupon we ground the justice of our resentments , will furnish us with reasons to excuse them , Puer est ? aetati donetur , nescit an peccet : mulier est ? errat . Laesus est ? non est injuria pati quod prior ipse feceris . Rex est ? si nocentem punit , cede justitiae ; si innocentem , cede fortunae . Bonus vir est qui injuriam fecit ? noli credere . Malus est ? noli mirari . Dabit poenas alteris quas debet sibi & jam sibi dedit , quia peccavit . Sen. l 1 ▪ De Ira. c. 30. and if we will calmly examine them , we shall confess , that there is hardly any injury , which bears not with it its excuse ; for ( that I may make use of Seneca's words , and to confute Christians by Infidels ) methinks there can no outrage be done , which may not be sweetned , when a man shall consider the motive , or the quality thereof . Hath a woman offended you ? you must pardon the weakness of her sex ; and remember , that she is as subject to do amiss , as to change . Is it a Child that hath injured you ? you must excuse his age , which suffers him not yet to distinguish between what is good & bad . Hath your enemy used outrage to you ? it may be you have obliged him so to do ; and in this case Reason wills that you suffer your turn about , for what you have made him suffer : Is it your King that undertakes you ? if he punish you , you must honour his Justice ; if he oppress you , you must give way to his Fortune : does a good man persecute you ; disabuse your self , and forgo that Error , and give him no longer a quality , which his fault hath made him lose . Is it a naughty man that hath offended you ? wonder not at it ; effects hold of their causes ; you will find some body that will revenge you ; and without that wish , you are already revenged , and he is already punished , since he is faulty .

The SIXTH DISCOURSE . Of the good use of Hatred .

SInce Nature makes nothing unuseful , and that of so many things that she produceth , there is not any one which hath not its employment ; Hatred must find out its use ; and this Passion which is born in us together with Love , must find out some objects upon which it may innocently discharge its fury ; but since nature loves her workmanship , since this common Mother bears an affection to all her Children , and that she keeps them in so good a correspondency , as that those who violate it , pass for Monsters ; Hatred must likewise bear a respect unto them , and must go out of the world to find a Subject which may provoke its indignation ; it must fight with the disorders of our soul , and must charge such enemies , as would destroy Virtue ; yet must it take great heed lest it be deceived by appearances , and that thinking to do an act of Justice , it commit not parricide ; for good lies oft-times hidden under the bark of evil , and things seem evil unto us , because they are contrary to us ; their contrariety is notwithstanding a perfection ; that which thwarts our humour , may agree with the humours of others ; and what is not pleasing to our eyes , contribute to the beauty of the Universe ; This difference of affection makes it appear , that the evil which we hate , is rather imaginary than true ; and that we must rather lay the fault upon opinion , than upon nature . Sin is therefore the only object of hatred ; to use it aright , we must govern our hatred according to Gods Example ; we must declare war against this Monster , sin ; which God hath chased out of Heaven ; which he pursues upon the Earth , and which he punisheth in Hell ; for this Passion is the chastisement of the greatest crimes , it is the punishment of Paricides , who defend themselves contrary to the Justice of men : It besiegeth tyrants in their Palaces , sets upon them in the midst of their Guards , and maugre the fortune which protects them , it exacts reason for all the violences which they have committed ; Inpunita tu credis esse quae invisa sunt ? aut ullum supplicium gravius existimas publico 〈◊〉 Sen. l. 2. B●nefi● . c. 17. for they are not unpunished who are hated by all people , and sin is not without punishment , which draws publick Hatred upon the Author thereof .

But as we are not made Judges of other men , and that Gods Justice demands not an accompt of us for other mens sins , methinks our own sins are the only legitimate objects of our hatred ; our neighbors sins may admit of some excuses ; we ought to suspend our judgments , and withhold our aversions , since we know not their intententions ; when they are become so publick , as they can be no longer dissembled , they should rather excite compassion in us , than hatred , and should rather draw tears from our eyes , than reproachs from our mouths ; since God excuses them , we ought not to condemn them , and since he hides them , we ought not to publish them . I should not notwithstanding blame a man , who preferring Gods glory before the Creatures welfare , should wish that the guilty might be punished , or who not being able to tolerate them , should avoid their company , and make his indignation be thereby known ; for the hatred of sin is an act of justice & the zeal which makes us detest sinners , is an effect of Charity . Perfecto ●dio oderam illos ; & inimici facti sunt mihi . Psal. 138. David gave over praising of God , that he might make imprecations against the wicked ; and thought to assure God of his love , by assuring him of the hatred which he bore unto his enemies ; but that this aversion may be pleasing unto him , it must be perfect as was that of David ; and to be perfect , Perfectum odium est quod nec justitia , nec scientia caret ; at nec propter vitia oderis homines , nec vitia propter homines diligas Aug. lib. De vera Innocent . it must have two conditions which his had ; it must hate sin , and love nature ; it must detest the work of the creature , and cherish the work of God ; by reason of Wisdom and Justice , it must not love sin , for the mans sake ; neither must it hate the man for the sins sake ; with these restrictions , a man may make good use of hatred ; This guilty Passion becomes innocent , it takes part with two excelent virtues ; and guided by grace , it is serviceable , at once , both to justice and charity . But it is much safelier exercised against our selves ; and we run much less danger in hating our own imperfections , than in hating the like of our neighbours ; for self-love keeps us from exceeding therein , Qu●m verum est quod regnum coelorum vim patitur , & qui vim faciunt diripiant illud ? Quanta enim opus est , ut homo diligat in●micum , & oderit seips●●● utrumque enim jubet , qui ●d regnum 〈◊〉 - rum vocat . Aug , l. 1. De Serm. Domini in monte c. 25. and notwithstanding any whatsoever holy fury Charity inspires in us , it is moderated by the inclination which we have to love our selves . Therefore 't is , that the Son of God wills that the hatred of our selves be the foundation of his Doctrine ; He receiveth no Disciples into his School , whom he teacheth not this Maxime ; he seems to have a Design to banish self-love from off the earth , and to turn this irregular affection into an holy Aversion ; He teacheth us , that we are criminal , and that entring into the zeal of divine Justice , we should hate that which it hates , Qui amat animam suam , perdet eam ; & qui odit animam suam in hoc mundo , in vitam aeternam custodit eam Ioan. 12. and punish that , which it chastiseth . He would have us to be all ●ce for what concerns our selves , and all fire for what concerns our friends . In fine , Hatred and Love , Aversion and Inclination , are the two virtues which we learn in his School ; but he will have us husband them so , as that bestowing all love upon our neighbours , we reserve nothing but hatred for our selves ; 'T is true , that this Commandment is more rigorous in appearance , than in effect ; for whatsoever severity he witnesseth , he breaths nothing but sweetnes ; He hides the name of Love , under that of Hatred ; Magna & mira sententia , quēadmodum sic hominis in animam suam amor ut pereat , odium ne pereat : si male amaveris tunc odisti : si bene oderis , tunc amasti . Foelices , qui oderunt custodiendo , ne perdant amando . Aug tract. 41. in Ioan. and by obliging us to hate our selves , he ordaines us to love our selves well .

But all people do not agree in the manner that must be held to observe this . I am offended to see that Christians do not better explicate this Maxim , than prophane men do ; and that they confound Seneca's Doctrine , with that of Iesus Christ : for the greatest part of Interpreters imagine , That the Son of God , presupposing that we are composed of two parts , which fight one against the other , will have us to take part with the more noble , against the more ignoble ; that we prefer the inclinations of the soul , before those of the body ; and that living like Angels , and not like Beasts , all the imaginations of our hearts be rational : certainly had he had no other design than this , we must a vow , that he flies no higher a pitch , than does Seneca ; and that banishing only the love of the body ( which is the more gross , and less faulty ) he should have left the love of the Soul ( which is the more delicate , and the more dangerous . ) For this Philosopher pleads always for the Soul against the Body ; Honestum ei vile est , cui corpus nimis charum est . Agatur ejus diligentissime cura : ita tamen ut cum exigit ratio , cum dignitas , cum fides , in ignem mittendum sit . Sen. Ep. 14. all his gallant Maximes tend only to re-establish Reason in her Empire , and to give her absolute power over the Passions ; He cannot endure , that a Subject should become a Soveraign ; and pride which enlivens all his Doctrine , furnisheth him with strong reasons to oppose voluptuousness . He will have the Soul to treat her Body as her slave ; that she grant unto it nothing but things necessary , and abridge it of all superfluities : Major sum , & ad majora genitus , quam ut mancipium sim corporis mei : quod equidem non aliter aspicio quam vinculum aliquod libertati meae circundatum . Nunquam me caro ista compellet ad metum , nunquam ad indignam bono viro simulationem , nunquam in honorem hujus corpusculi mentiar . Sen. Ep. 65. He will have her nourish the Body , to the end , that it may be serviceable to her ; He will have her love it only as a faithful servant , that she employ it to execute her designes ; But he wills likewise , when Reason shall require it , she abandon it to the flames , expose it to savage beasts , and that she oblige it to undergo deaths as cruel as shameful . All these are bold cogitations ; we must confess they proceed from a generously minded man , and that he makes good use of the vanity of the Soul , to overcome the delights of the Body ; but by curing one evil , he causeth a greater , by closing up a slight wound , he opens a deeper ; by chasing self-love from the Body , he drives it into the Soul ; and to prevent a man from becoming a beast , Cum visum fuerit , distraham cum illo societatem ; & nunc tamen cum haeremus , non erimus aequis partibus : Animus ad se omne ejus ducet Contemptus corporis sui certa libertas . Idem Ibidem . he endeavours to make him a Devil : these who side with this Philosopher , are enforced to confess this Truth , and if they who hold his Maximes would examine themselves well , they will confess , that they rather puffe up than heighten Courage : and that they inspire the soul with more of vanity , than strength , But the Doctrine of Jesus Christ produceth a clean contrary effect ; for it subdues the body without making the soul insolent ; Philosophi fu erunt Epicurei & Stoici : illi secundum car nem , isti secun dum animam viventes ; sed nec isti , nec illi secundum De um viventes . Contulerunt illi cum Apostolo dum erat Athenis . Dice bat Epicureus , mihi frui carne bonum est : di cebat Stoicus , mihi frui mea mente , bonum est : dicebat Apostolus , mi hi adhaerere Deo bonum est Errat Epicureus , fallitur & Stoicus ; Beatus enim est cujus nomen Domini spes ejus . Aug. lib. De verbis Apostoli . Serm. 13. it sets at one and the same time , both upon Pride and voluptuousness ; and whilst it ordains mortification , to submit the senses to Reason , it commands abnegation to subject the will unto God . Therefore ( if it be lawful for me to explain the intentions of Jesus Christ , and to serve him as an interpreter ) I believe that the Hatred which he requires from us , should pass from the Body to the soul ; and that to be perfect , it should extend it self to all the disorders that sin hath wrought in us ; for nature hath lost her purity ; and the two parts whereof we are composed , are become equally criminal ; the inclinations of the soul are not more innocent than are those of the body , the one and the other of them have their weaknesses ; & let Philosophers say what they please , they are both corrupted ; the understanding is clouded by darknesses ; ignorance is natural thereunto , it learns with difficulty , forgets easily ; though truth be its object , it forgoes truth for falshood , and is enforced to acknowledg by the mouth of the wisest man in the world , that there are some errors , which is easilier perswaded unto than to some truths . Memory is not more happy , though she pass for a miracle of Nature , Quid enim est quod cum labore meminimus , ine labore obliviscimur ; cum labore discimus , sine labore inertes sumus ? Nonne hinc apparet in quid , velut pondere suo , proclivis sit vitiosa natura , & quanta ope , ut hinc liberetur , indigeat ● Aug. l. 22 De Civ . Dei . c 22. that she keeps deposited all the species she is trusted withal , that she boasts to represent them without confusion , and to be the enlivened treasure of all wise men ; yet since our disobedience she is become unfaithful , by reason of a contagion , which hath infected all the faculties of the Soul ; ●●e fails us at our needs , and furnishes us rather with unuseful , than with necessary things ; the Will , as most absolute , is also most criminal ; for , though it have so strong inclinations for the Summum bonum , as that sin hath not been able to eface it , yet she indifferently betakes her self to all objects that delight her ; not listning to the advice of Reason , she follows the errors of opinion , and is guided by the report which the senses make , which are ignorant and unfaithful messengers ; so as man is bound to make war as well against his Soul , as his Body , and to extend his hatred to both the parts which go to his composition , since they are equally corrupted ; Odit te Deus qualis es ; sed amat te qualem vult te esse Et tu debes te odisse qualis es Aegrum enim attende : Aeger aegrotantem se odit qualis est : inde incipit concordare cum medico , quia & medicus odit eum qualis est . Nam ideo vult sanum esse , quia odit eum febricitantem : & est medicus febris persccutor , ut sit hominis liberator . Sic peccata tua febres sunt animae tuae , & ideo debes eas cum Deo medico odisse . Aug. lib. De Decem Chordis . c. 8. and to obey Jesus Christ , he must fight against the darkness of his understanding , the weakness of his memory , the wickedness of his will , the error of his imagination , the perfidiousness of his senses , and the rebellion of all the parts of his Body . These evil qualities which spoil the workmanship of God , are the true objects of our aversion ; 't is the evil we may hate with innocence , and with Justice punish ; 't is the enemy we are obliged to fight with , and to overcome ; for to comprehend in few words the intentions of Jesus Christ , and the obligation of Christians , we must hate in our selves all those sins which disorder hath placed there , and which grace could not suffer there ; we must destroy in our selves all that grace will have destroy'd : but very well knowing that in this combat the victory is doubtful , we must humbly intreat the Son of God , who prepares Crowns for the Victor , to endue us with Charity , to the end that thereby self-love may be diminished in us , and the detestation of our selves augmented .

THE SECOND BOOK , OF Desire and Eschewing .

The FIRST DISCOURSE . Of the Nature , Proprieties and Effects of Desire .

AS Good is the only Object of Love , it never changeth form , but it obligeth this Passion to undertake new Customes ; she depends so absolutely upon it , as she changeth names and offices , as oft as it changeth condition ; when it is present , and discovers unto her all its Beauties , she swims in pleasure ; when it runs any hazard , she is seized on by fear ; when it is assaulted by enemies , she takes up arms , and grows cholerick , to defend it ; when it is parted from her , she is afflicted , and suffers her self to be over-born with grief ; when it is absent , she consumes her self in wishes , and chargeth her desires to go find out an object , the far distance whereof causeth all her anxieties ( for Desire is nothing els but the motion of the soul towards a good which she already loveth , but doth not as yet possess ; she extends her self , that she may arrive at it ; she endevors to forsake her body , and to separate her self from her self , that she may join her self to what she seeks after , she forgets her own delights , that she may not think of any thing save her beloved object ; she forceth her self to overcome Nature and Fortune ; and in spite of them , to render present the absent good which she desires .

By this Definition , it is easie to observe the proprieties of Desire ; the first whereof is restlesness , which will not suffer the soul , which hath conceived it , to taste any true contentment ; for this soul is in a violent condition ; she fights with the body which she inanimates , that she may unite her self to an object which she loveth ; Nature detains her in the one , and Love carries her to the other ; she is divided between these two powerful Soveraigns , Desideria occidunt pigrum . Prov. 21. and she feels a torment little less rigorous than death . Thus have we seen men , who to free themselves thereof , have voluntarily condemned themselves to fearful punishments ; and who have esteemed all remedies pleasing , which could cure so vexatious a malady . Banishment is certainly one of the cruellest punishments , which Justice hath invented to chastise the guilty ; it separates us from all we love , and seems to be a long Death , which leaves us a little life , only to make us the more miserable . Notwithstanding we have heard of a Mother , Inventa est mulier , quae pati maluit exilium , quam desiderium . Sen. De Consolat. ad Helvet . c 18. who chose rather to suffer the rigor of this torment , than the violence of Desire ; and who would accompany her son in his banishment , that she might not be necessitated to lament his absence , and wish for his return . Thus Nature which saw that Desire was an affliction , ordained Hope to sweeten it ; for whilst we are upon the earth , we make no wishes , whereof our mind doth not promise us the accomplishment ; these two motions of our soul are only divided in hell , where divine Justice hath condemned her enemies to frame Desires void of hope , and to languish after a happiness which can never befall them . They long after the Summum bonum , & whatever hatred they conceived against that God which punisheth them , they cease not , notwithstanding , to love him naturally ; and to wish they might enjoy him , though they are not permitted to hope they shall : This Desire is cause of all their sufferings ; and this languishment is a more insufferable torment than the scorching flames , than the company of the Devils , and than the eternity of their Prison ; could they be without Desire , they should be without anguish ; and all those other pains which astonish vulgar souls , would seem supportable to them , were they not adjudged to wish a happiness which they cannot hope for .

But it is not in Hell only that this Passion is cruel , she afflicteth all men upon earth ; and as she serveth divine Justice , as a means wherewithal to punish the guilty , she is serviceable unto mercy , as an holy piece of cunning wherewithal to exercise the innocent ; for Gods goodness causeth them to consume in desires ; they are in a disquiet which cannot end but with their lives , they strive to get free from their bodies ; Desiderium habens dissolvi & esse cum Ch●isto . Phil. cap. 1. they call in death into their succour ; and say with the Apostle , I desire to be dissolved , and to be with Christ ; Justice employs Desires to revenge her self upon sinners ; and by a no less severe than rational guidance , she gives them over to this Passion to torment them ; Tradidit illos Deus in desideria cordis eorum . Rom. 1. their desires tend only to afflict them , and their soul frames unruly wishes , which failing of effects , leave them in a languishment , which lasts as long as doth their life . In fine , Divinity knowing that this Passion is the cause of all our misfortunes , hath thought , that she could not describe Happiness better unto us , than in teaching us , it was the end of all Desires . Beatitudo desideriorum quies . D. Thom. Philosophy would have said , that it is the end of all our evils , and the beginning of all our good , that it makes us forget our miseries by the sweets of her delights ; but Divinity which very well knows that desires are the most violent punishments which we , suffer here below , is content to say , that happiness was the period thereof , & that when we should begin to be happy , we should cease to wish ; we must also confess that Desire fastens it self to all the other Passions of our soul , and that it either furnisheth them with weapons wherewithal to fight , or with strength to afflict us ; for those Passions which make most havock in our hearts , would be either dead or languishing were they not animated with Desire . Love is only cruel because it coveteth the presence of what it loveth : Hatred gnaws not on our Bowels , save only because it desireth revenge ; Ambition is only angersom , because it aspires after Honour ; Avarice tortures the Avaritious , only because it thirsts after riches ; and all Passions are only insupportable , because they are accompanied by Desire , which like a contagious Malady is shed abroad throughout all the affections of our Soul to make us miserable .

If it be thus cruel , it is not much less shameful ; and we are obliged to confess , that it is an evidence of our weakness and indigency ; for we never have recourse to wishes but when our power fails us ; our desires never do appear , but when we cannot effect them ; they are marks of our impotency , as well as of our love ; it teacheth Kings upon earth , that their will exceeds their power , and that they would do many things which they cannot . I know that desires inheartens them to proud undertakings , where difficulty is always mixt with glory ; I know they excite their courage , and that they produce that general heat , without which nothing of gallantry is either undertaken or effected ; but they likewise teach them , that there is none but God alone ( who is able to do what he will ) that maketh not fruitless wishes ; and that it appertains to him to change when he pleaseth desires into effects ; he rather wills than wishes ; and doth rather resolve events than desire them : but amongst Princes their impotency hinders oft-times the execution of their desires ; they are enforced to make Vows , and to implore aid from Heaven , when they fail of help on earth ; poor Alexander seeing his dear Ephestion die , could not witness his love unto him , but by his desires ; He who distributed the Crowns of Kings that he had conquered , and who made Soveraigns Slaves , could not restore health unto his Favourite ; the vows which he offered up to heaven for his amendment , were as much evidences of his impotency , as of his sorrow , and taught the whole world , that Princes wishes witness their weakness .

They are also publick marks in all men of hidden poverty , for every soul that desires is necessitous ; the soul that desires forgoes her self , to seek out in another what she finds missing in her ; she discovers her misery by making her desires known , and teaches the whole world , that the felicity which she possesseth is but in appearance , since it satisfieth not all her desires : Great Tertullian hath therefore worthily exprest the nature of this Passion , Qni optat , honorat . Tert. De Poenitent . Desiderium honor rei desideratae , & dedecus d●sideranti . when he says , it is the glory of the thing desired , and the shame of him that doth desire ; for a thing must be lovely to kindle our desires , it must have charms which may draw us , and perfections which may stay us ; but for certain likewise , the will that doth desire must be indigent , and must stand in need of somewhat which makes it seek out a remedy . Desire then is the honour of beauty , and the shame of the unchaste ; it is the glory of Riches , and the Avaritious mans infamy ; the praise of dignity , and the Ambitious mans blame ; and as oft as Princes are prone to this Passion , it gives us to know , that their fortune hath more of glittering in it than of real truth ; that she gives not all the contentments she promiseth , since they are constrained to descend from their Thrones , to quit their Palaces ,

Dixi Domino , Deus meus es tu , quoniam bonorum meorum non eges . Psal. 16.

Deus passim in Scripturis vocatur Sadui . id est . sibi sufficiens .

and by shameful prosecution to seek out a forreign good which they have not in themselves . The greatest praise which the Holy Scripture gives to God , is that , whereby they are taught that he is all-sufficient in himself ; and that possessing all things in the immensity of his Essence , he is not tied to wish for any thing , nor to forgo his repose , to seek for contentment in his creatures ; the world contributes nothing to his greatness : if the worlds place should be supplied by a vacuity , and that there were no Angels nor men to know and love him , his felicity would be no whit the less intire ; and all the praises which we now give him , add nothing to his glory ; when we offer sacrifices unto him , when we make the earth resound with the noise of his praises , when we burn Incense upon his Altars , and enrich his Temples with the spoyls of our Houses , we are bound to protest , that all our Presents are of no use to him , that he obligeth us in accepting them , and that we offer up nothing to his greatness , which we have not received from his liberality ; Desire is then a mark of indigence , and whatsoever creature wisheth , declares its poverty .

But not to dishonour this Passion totally , we must confess it is also a proof of our dignity , for it extends it self to all things , and pretends some right to whatsoever can enter into our imagination ; it seeketh out effects in the bosom of their Causes , perswades it self it may aspire unto whatsoever may be conceived , and that it may add unto the number of its riches , all the goods which as yet it doth not possess ; it is humored with whatsoever is possible ; it is of so great a reach , as it embraceth all that fortune promiseth ; and nothing hath at any time happened to the most fortunate men in the world , which it thinks not it may with some sort of Justice expect . Ecce nos reliquimus omnia , & secuti sumus te , quid ergo erit nobis ? Matth. 19. Multum deseruit qui voluntatem habendi dereliquit . A sequentibustanta relicta sunt , quanta à non sequentibus desiderari potuerunt . Greg. Magn. hom. 5. in Evang. A Father of the Church hath therefore said , that the Apostles forgoing nothing , had yet forgone very much , since they had forgone their own desires ; and that despoyling themselves of a Passion , which in their greatest poverty gave them a right to all riches , they might boast to have forsaken all things for Jesus Christ ; for the heart of man hath an infinite capacity , which can only be filled with the Summum bonum ; it is always empty , till it possess him that made it , whatever else of good makes it the more hungry ; and not being able to satisfie it , they irritate the desires thereof , but do not appease them ; hence it is , that we cannot bound our desires , but that the accomplishment of one begets another , and that we run from one object to another to find him out , Infinita à concupiscentia existente , homines infinita desiderant . Arist. 1. Polit. c. 6. of whom , the rest are all but shadows .

Hence proceed all the unruly desires which gnaw upon the hearts of the greatest Monarchs ; hence did Alexander's ambition proceed , who thought the earth too little , and who was offended , that his Conquests should be bounded by the limits of the world : hence did Croesus his avarice derive , who thought himself poor , Cumte habet anima , plenum est desiderium ejus ; & jam nihii assud quod destderetur , exterius restat . Du n autem aliquid exterius desiderat , manifestum est quod ie non ●abet interius ; quo habito nihil est quod ultra desideret . Si autem creaturam deside at , continuam famem habet ; quia licet quod desiderat de creaturis adipiscatur , vacua tamen remanet , quia nihil est quod eam impleat , nisi tu , ad cujus imaginem est creata . Aug. Soliloq. c. 30. though he were the richest of all the Romans ; & that he passed over hideous Desarts to war against a people whose riches were their sole fault . These disorders have no other rise , than the capacity of our heart , & the infinity of our desires , which pursuing the good which solicits them , and finding none that can satisfie them , go always in search for new ones , and never prescribes any bounds unto them ; for though our understandings be not sufficiently enlightned to know the supreme truth in all his extent , and that our wills have not force enough to love the Summum bonum , as much as he is lovely , yet the one and the other of them cease not to have an infinite capacity , which all the things of the earth cannot fill : a natural truth , how elevated soever it be , serves but as a step to our understandings , whereby to raise us up yet to an higher truth ; & a created good , how rare soever it be , doth only enlarge our heart , and dilate our will to make it capable of what is yet more excelent ; so do our desires perpetualy change objects , they despise such as they formerly valued , and advancing still forwards they become at last sensible that nothing can stop them , but he that can satisfie them . From these three proprieties which we have explained , it is easie to observe the effects which our desires produce in us ; or forth of us ; for since they separate the soul from the body , they cause all these extasies , and ravishments , which are attributed to the excess of Love ; since they arise from indigence , they oblige us to demand , and consequently render us importunate to our friends ; and since they suppose that our hearts are fathomless , we must not wonder if they be not satisfied with all that can be granted them , and if , after having pursued after so many different objects , they grow weary of pursuing , and seek for their rest in the Summum bonum , who is the end of all lawful desires .

The SECOND DISCOURSE . Of the bad use of Desires .

THose who would take the people for Judges in this Affair , would doubtlesly imagine , that there is no more solid , nor more harmless pleasure in the world , than to see our desires changed into effects , since it is the ordinary wish which our friends make for us ; and certainly , if all their wishes were well regulated , nothing would be more pleasing nor more useful to us than their accomplishment , and we should have reason to think our selves happy , if after a long pursuance , we should at last accomplish them ; but as they are almost always unjust , Bonae animae male precantur , & si vis foelix esse , Deum ora , ne quid tibi ex his quae optantur , eveniat . Senec. their success is oft-times prejudicial to us ; and for my part , I am of Seneca's opinion , and hold with him , that the greatest part of our friends do innocently wish us ill , and make vows in our behalf , which are most pernicious to us , than the imprecations of our enemies ; If we will be content , we must pray to God , that nothing may befall us that is wished unto us : our very Parents contribute to our misfortune through an excess of affection , and during our infancy , they draw down the anger of heaven upon us by the unjustness of their desires ; so as we must not wonder , if when we are further advanced in years , Iam non admiror si omnia nos à prima pueritia mala sequntur : Inter execrationes parentum crevimus . Sen Ep. 60. so many misfortunes befall us , since those that love us best have been the causers of it .

There are three causes for the irregularity of our desires ; the first is self-love , which not being able to eface out of our Souls , the inclination which we have to the Summum bonum , doth turn it aside after such good things as are perishable , and maketh them to be wish'd for , with as much fervencie as if they were eternal ; for our heart longs always after God ; though the good desires thereof be weakned , they are not quite stifled , they betake themselves to what is good ; & sin hath not been able to bereave them of an inclination which is natural unto them ; but Reason which ought to rule them , being clouded with darkness , they mistake , and fasten themselves to all objects that are pleasing to them . Man seeks after a beauty which time cannot alter , which age cannot decay , nor death it self eface ; assoon ●s he discovers the shadow thereof in a vi●age , he awakens his desires , and thinks it ●s the eternal beauty wherewith he ought ●o be satisfied . He longs after a good which puts an end to all his miseries , which frees him from all his cares , and which cures him of all the evils that oppress him ; when he is falsly perswaded by opinion , that Gold is a Metal which assisteth us at all our needs ; which opens the gate to Honour , which facilitates the execution of our Designs , and which makes us triumph over all difficulties ; he commands his desires to purchase a good unto him , from whence he expects all his happiness : In fine , man seeks after a solid and true Glory , which serves as a recompense to virtue , and which satiates him with honour , which cannot be efaced by time , nor injured by back biters ; when error hath once perswaded him , that Battels are Heroick actions , that conquests are the businesses of Soveraigns , he orders his desires to go in quest of these glorious occasions ; and to undertake unjust wars , he forms designs to throw down Towns , to ruine States , Tantum miscere vitia desideriis noli . Sen Ep. 119. and to carry horror and death into all the parts of the world , that he may look big in Story . The remedy to all these evils is easie ; and since the Will hath not lost all her good inclination , there needs no more than to clear the understanding , & to fortifie it by solid reasons , which it may oppose to the false maxims of the world .

The second cause of the irregularity of our desires , is Imagination , which only makes use of its advantage to irritate them ; for they would be regular enough , did not this embroyling power put them in disorder . Nature seeks only how to free her self from incommodities that molest her , Ad legem Naturae revertamur , divitiae paratae funt : Aut gratuitum est quo egemus aut vide , panem & aquam Natura desiderat ; nemo ad haec pauper est Sen. Ep. 25. she requires not magnificence in buildings ; and provided they save her from being injured by the ayr , all their adornments are of no use to her ; she wisheth not for pomp in apparel , provided they hide her nakedness , and that they fence her body from the rigour of the Cold ; she is yet innocent enough to blame the disorder ; she seeks not after excessive pleasure , in what she eats or drinks , provided they sustain life , and allay hunger and thirst ; she values not the delicacies which accompany them ; but Imagination , which seems to have no other employment , since the corruption of our Nature , than to invent new delights , to defend us from our ancient misfortunes , adds dissoluteness to our desires , and makes our wishes irregular ; Luxuria ebore sustineri vult , purpura vestiri , auro tegi , terram transferre , maria concludere , flumina praecipitare , nemora suspendere . Sen. 1. 1. Delra . c. ult. she adviseth us to enclose fields and rivers within our Parks ; she obligeth us to build Palaces more glorious than our temples , and greater than our forefathers Towns ; she employes all Artificers to cloath us , she makes whole nature labour ●o satisfie our pride , she dives into the Entrails of the earth , and into the depths of the Sea , to find out Diamonds and Pearls to deck us withal . In fine , she seeks out Delicates in food , she will have no Viands which are not exquisite ; she misprizeth what is common , and will try unknown Cates ; she awakens the appetite when it is asleep , she confounds the seasons to afford us pleasure , and maugre the heat of Summer , she preserves Snow and Ice , to mingle with our Wine . In a word , Imagination makes us wise in our coveted delicates , she instructeth them to wish for things which they did not know ; and putting our natural desires out of order , she makes them commit excuses , which they are only guilty of in being obedient to her . Thus our debaucheries arise from our advantages , and we are more irregular than beasts , only in that we are more enlightned ; for Aristotle , distinguishing between our desires , terms ( by a strange fashion of speech ) the most modest ones unreasonable , Arist. Ethic. c. 11. because they are common to us with Beasts , and the most insolent reasonable , because they are proper and peculiar to our selves . In my opinion , 't is for this cause , that Philosophers reduce us to the condition of Beasts , and that they have propounded nature unto us for example , believing her to be less irregular or unruly than Reason ; 't is for the same reason , that they have divided our desires , into necessary & superfluous ; and that they have affirmed the one to be bounded , the other infinite ; that such as were necessary would find wherewithal to content themselves in banishment and solitariness ; and that the superfluous would not find wherewithal to content themselves in Towns and Palaces . Ambitiosa non est fames , contenta desinere est , quo desinat non nimis curat . Sen. Ep. 119. Hunger is not ambitious , she requires only meat which may appease her ; all those several services , in preparing wherof so much care is had , are the punishments of Gluttony , which seeks out means how to provoke Appetite , after it is satisfied ; for she complaineth , that the Neck is not long enough to taste meats , that the stomach is not large enough to receive them , and that natural heat is not ready enough to digest them ; she likes not wine , unless served in costly vessels ; nor can she resolve to take it , unless prepared by a fair hand . But natural desires are not accompanied with all these distastes ; we are almost always pleased with what is absolutely necessary for us . And Nature which is a good Mother , Inter reliqua , hoc nobis natura praestitit , praecipuum , quod necessitati fastidium excussit . Idem ibidem . hath mingled pleasure with necessity , for our refreshment ; let us make use then of a benefit , which we may number amongst the greatest ; and let us believe , that she hath never more apparently obliged us , than when she hath freed all our natural desires of distaste .

The third cause of their disorder is , our not sufficiently considering the quality of the things which we desire ; for we oft-times corrupt the nature of desire , & by extream violence we force it to seek out a thing which it ought to shun ; We only look upon objects , as they appear ; we betake our selves indiscreetly unto them , not considering their defaults ; and make our desires be succeeded by sorrow , and grief to be the sequel of our delights ; We wish for real evils , because they have some shadow of good ; and when after a long pursuit , we possess them , they begin to be unsupportable ; changing opinion , we change our desires , and accuse Heaven of having been too easie to us in granting them ; We know by experience , that there be Vows , which God doth doth exact at our hands , unless he be angry , and that we make wishes , the accomplishment whereof is fatal to us ; Attonitus novitate mali , divesque miserque , effugere optat opes , & quae modo viverat , odit . Ovid. Metam . 11. De Mida . We are like the Prince who repented his having wished for riches , and who was afflicted for having obtained them , his desire becomes his punishment , he abhorred that which he desired , and finding himself poor in the midst of plenty , he prayed to be delivered from an evil , which he himself had procured ; Absence puts a valuation upon almost all we have of good , and their presence makes us despise them ; they appear great unto our Imagination when far off , Cui enim assecuto satis fuit , quod optanti nimium videbatur ? Sen. Ep. 118. but when they draw nearer , they lose their false greatness , all their advantages vanish away , as shadows before the Sun , and we turn our valuation into disesteem , our love into hatred , and our desires into detestation .

Prophane Philosophy , desirous to find out a remedy to so many evils , gives us counsel which makes us despair ; for she will have us to moderate our desires , without reforming our Soul , she inhibits us the use of wishes , as if the mischief lay only in them , and adviseth us to wish for nothing , if we woul be happy ; she builds her felicity in the cutting off of this Passion . She thinks to have pronounced an Oracle , when by the mouth of Seneca , Qui desiderium iuum clausit , cum Jove de felicitate contendit . Sen. she says , that he who hath bounded his desires , is as happy as Iupiter : and that without increase of riches , or addition to delight . If we would find a solid contentment , we need only lessen our desires . But certainly in flattering us , she abuseth us ; and promising us an Imaginary happiness , she bereaves us of the means how to come by a true one : For she leaves us in the indigency wherein sin hath plac'd us , and forbids us the use of desires : she leaves us with the Inclination which nature hath endowed us withal , for the Summum bonum ; & will not suffer us to seek after it ; she will have us to be poor , and yet to have no feeling thereof ; and that to the misfortune of poverty , we add the like of insolence and pride . When we shall reign in heaven , and shall find our perfect happiness in the fruition of the Summum bonum , we shall banish all wishes . But as long as we grovel upon earth , and that we suffer evils which inforce us to seek for remedies , we shall conceive just desires ; and shall learn from religion , how to make use of them , to the glory of Iesus Christ , and salvation of our own souls .

The THIRD DISCOURSE . Of the good use of Desire .

THough there be nothing more common than Desires , there is nothing more rare then the good use thereof ; and of as many as make wishes , there are but very few that know how to rule them well ; for this Passion is as free as Love ; and as she is in her first production , she cannot endure to be constrained ; she is so glorious as that she receives no Laws but from the Summum bonum ; she sets not by the authority of Princes ; and knowing that she holds not of their Empire , she is not affrighted at their threats , nor is she moved by their promises .

Therefore Kings , who sufficiently know the extent of their power , offer not to intrench upon her liberty ; they punish actions , forbid words , but they leave thoughts and desires to his guidance , who seeing them in the bottom of the heart can eternally recompense , or punish them , they make no laws to retain them ; they confess God is only able to suppress them , and that he is the only Soveraign , whose prerogative it is to say unto his Subjects , Non concupisces . Exod. 20. you shall not covet : They therefore are to be esteemed insolent , who undertake to reform desires unassisted by his Grace ; and all the advices we can give to regulate them , do necessarily presuppose his assistance ; but after having rendred this acknowledgment to him from whom we receive whatsoever we have of good , me thinks we may prescribe certain conditions to the use of this Passion , which may make it glorious , and useful to us .

Nature hath endowed us with desires , only to come by the good which we have not , and which is necessary for us ; they are help in our need , they are the hands of our will ; as those parts of the body labour for all the rest , our desires take pains for all the Passions of our Soul , and by their care oblige our Love and Hatred : but this advantage would be prejudicial to us , if , being given us to assist our poverty , we should make use thereof to increase it : Therefore before we engage our selves in the pursuit of a good , we must be well assured , whether it be great enough , or no , to inrich us ; and if the enjoyment thereof will cause those desires to die , to which the want thereof gave birth ; for if it do only irritate , and if in lieu of healing our evils , it make them worse , a man must be mad to continue the desire . I would then only desire those real good things which may free me from my miseries ; and to the end that my Passion may be rational , I would only wish them as far forward as they ought to be wished ; I would weigh their qualities , and I would fit my wishes to their merits ; I would endeavour riches , not to serve my vain-glory , but to supply my wants ; I would endeavour meat for sustenance , Magnus ille est qui fictilibus sic utitur , quēadmodum argento : nec ille minor est qui sic argentutitur , quem admodum fictilibus . Infirmi animi est , pati non posse divitias . Sen. Ep. 5. not to provoke appetite ; I would endeavor honour as an aid to virtue in its birth , and which hath need of some foreign help to defend it against vice ; yea , I would endevor harmless pleasures , but I would shun their excess ; and I would remember that they are of the nature of those fruits that are pleasing in tast , but are harmful to the body ; thus moderated , our desires would be rational ; if they fix us to things on earth , necessity will serve us for excuse , Idem sentias de voluptatibus & honoribus . and we shall esteem the servitude glorious , which will be common to us with Saints .

We must have a care likewise to have only weak desires for things perishable , and to hold a hanck in such desires as may be violently taken from us . The Stoicks Philosophy is too austere to be listned unto , their maxims tend more to make us despair , than to instruct us ; for it absolutely inhibits us the desire of such things as we may be bereft of ; and it employeth all its sophistical reasons to perswade us , that the good which we come by by our desires , Alienum est quicquid optando venit . Sen. cannot be a true good : Christian Philosophy which knows very well that our felicity is not within us , and that we must forgo our selves ere we fasten to the Summum bonum , blames this Maxim ; but as she is not likewise ignorant that we may be bereft of other goods , she ordains us to desire them without anxiety , and to consider we are not so sure of their possession , but that it may sometimes meet with interruption ; she prepars us for their loss , when she permits us to seek after them ; she teacheth us that the desire of things perishable ought not to be eternal ; and that we must possess , without too much of addition , what ought to be forgon without sorrow ; she teacheth us that the goods of Fortune , and of Nature , depend upon divine Providence , which doth not give us , but lend us them ; which refuseth them to her friends , Hoc est propositum Deo , ostendere haec quae vulgus appetit , quae reformidat , nec bona esse , nec mala : apparebunt autem bona esse , si illa non nisi bonis viris tribuerit , & mali tantum irrogaverit . Sen. De Provid . c. 5 and grants them to her enemies , and which doth so bestow them , as if they be not marks of hatred , neither are they testimonies of her love ; by these good reasons she fairly perswades us , that they ought not to be the principal objects of our desires ; and that to follow our Soveraigns intentions , we must love them with coolness , desire them with moderation , possess them with indifferency , and contentedly forgo them .

But the chief use we ought to make of so noble a Passion , is , thereby to raise us up to God , and to make thereof a glorious chain to fasten us inseparably to him ; as he is the only object of Love , he is also the only object of desires ; they miss of their end when they keep aloof from him ; they lose themselves , when they seek not him ; and they stop in the midst of their course , when they come not full home to him . He is the Spring-head of all perfections ; and as they are without mixture of default , there is nothing in them which is not perfectly wishable : we see some creatures which have certain charms which make them be desired ; but then they have imperfections to make them be undervalued : the Sun is so full of glory and beauty , as it hath made Idolaters ; one part of the world doth yet worship it ; and Christian Religion , which is spread over the whole earth , hath not been able to dis-deceive all Infidels ; yet hath its weaknesses ; Clamat Sol , quid me colis ut Deum , quem vides ortu occasuque concludi ? Deus nec ortum habet nec occasum ; sed illum deserendo magnum incucurristi casum : Cum antem calor & splendor meus tibi differviant , quomodo me pro Deo colendum ducis , nisi quia Deum verum colere nescis ? Aug. 1. De Symbolo . tract. 3. which teacheth Philosophers that it is but a creature ; the light thereof is bounded , and cannot at one and the same time enlighten the two halves of the world ; it suffers Eclipses , nor can it shun them ; it grows faint , and sees it self obscured by a constellation , not so great nor glorious as it self ; it hath benign influences , it hath also malignant ones ; if it concur with the birth of man , it doth the like to his death ; if it be the father of flowers it is also their Paricide ; if the brightness thereof serve to light us , it doth also dazle us ; if the heat thereof warm Europe , it scorcheth Africa ; so as the noblest of all constellations hath its defaults ; and if it cause desire in us , it is also cause of aversions & under-valuations ; but God hath nothing that is not lovely , innumerable numbers of Angels see all his perfections , and are destin'd to honor them ; they have immortal lovers , which adore them from the beginning of the world ; men who know them , desire them ; and wish death unto themselves that they may enjoy them : this Summum bonum is that which we ought to seek after ; for him it is that our wishes were given us ; our heart is sinful when it divides its love , and gives but one part thereof to him that deserves the whole ; Gods abundance and mans indigence are the first links of alliance which we contract with him . Abyssus abyssum invocat. Psal. 41. Deus totus desiderabilis ; homo totus desideria . He is all , and we are nothing ; He is a depth of mercy , and we are a depth of misery ; He hath infinite perfections , and we faults without number ; He possesseth no greatness which is not to be wisht for , & we suffer no want which obliges us not to make wishes ; He is all desirable , and we are all desire ; and to express our nature aright , it will suffice to say , that we are only a meer capacity of good ; there is no part of our Body , nor faculty of our Soul , which doth not oblige us to seek him ; we make Inrodes in the world by our desires , we wander in our affections , but after having considered the beauty of Heaven , and the riches of the Earth , we are constrained to return again unto our selves , to fix our selves on him who is the ground-work of our being and to confess that none but God alone is able to fill the capacity of our heart . Let us draw these advantages from our misery , and let us rejoyce that Nature hath endowed us with so many desires , since they have wings which raise us up to God , and chains which fasten us to him . Upon all other occasions desires are useless , and after having made us Long , a long time , they furnish us not with what they made us hope for ; they torment us whilst they possess us ; and when despair causes them to die , they leave us only shame and sorrow , for having listned to so evil Councellors . I know very well that they awaken the Soul , and that they endue it with vigor to compass the good which it wishes for ; but the good success of our undertakings depends not upon their efficacy ; and should the things that we love cost us nothing but desires , all ambitious men would be Kings ; all covetous men rich ; and we should hear no Lovers complain of the rigors of their Mistresses , or of their infidelity ; women would take their Husbands from their Graves , Mothers would cure their sick children , and captives would regain their liberty ; we should do as many Miracles as make wishes , and all mischief would be banish'd from off the earth , since men can wish ; but experience shews us , they are for the most part impotent , and that their accomplishment depends upon the supream providence , which at its pleasure can turn them into effects ; those that concern our souls health , are never useless ; fervency in wishing is sufficient to make a man good ; our conversion depends only upon our will ; our desire animated by Grace , blots out all our sins ; and though God be so great , he hath only cost them wishes that possess him ; this Passion dilates our soul , Vas desideriorum ipsa infusione crescit . Chrysost. and makes us capable of the good we wish for ; she extends our heart , and prepares us to receive the happiness which she procures us . In fine , she gets audience , of God , Apud Deum voces non faciunt verba , fed desideria . Greg. Magn. makes her self be understood without speaking , and she hath such power in heaven , as nothing is denied to her demands ; she glorified Jesus Christ and the Saints ; Christ takes from them the most ancient of his Names ; and before he was known by that of Saviour of the world , he was already known by that , Desideratus cunctis gentibus . Aggaei c. 2. of the desired of all the people . His Prophets honoured him with this title before he was born : He who shewed us the time of his coming , took his title from his wishes , and merited to be called , Vir desiderorum . Dan c. 9. the man of Desires ; His Vows did advance the Mystery of the Incarnation ; the like of the Virgin did obtain the accomplishment thereof , & ours will taste the effect thereof , if they grow not weary in begging them at Gods hands .

The FOURTH DISCOURSE . Of the Nature , Proprieties and Effects of the good & evil use of Eschewing .

NAture would have failed us at our need , if having endued us with Love to good things , she had not furnished us with desire to seek after them . These good things which now are cause of our happiness , would cause all our punishments , if being permitted to love them , we should be forbidden to wish for them : the Summum bonum would only serve to make us miserable , and the virtue which it hath to attract hearts would contribute to our misery , if we wanted a capacity of atchieving it . We should have equal reason to complain of her charity , if having imprinted in our hearts the hatred of evil , she had not likewise engraven therein that Passion which we call Shunning , or Eschewing , to make us keep aloof from it ; for we should see our enemy , and not have the power to defend our selves from him ; we should have an aversion from vice , yet should be enforced to tolerate it ; and by an unfortunate necessity , we must give lodging to a guest we should not be able to love ; but Nature hath well provided for this , and her providence , which always watches over her children , hath given us a Passion which eschews evil with as much impetuosity , as desire seeks after good . This keeps at distance from all that can hurt us ; and following the inclinations of hatred , whereof she is either the Daughter or Slave , she flies from all objects that displease her ; and fights to defend it self against her enemies : 't is the first succour we have received against evils ; 't is the first violence , the first salley which the concupiscible appetite makes to free us from them .

Though this Passion be almost alwayes blameless , and that she cannot be made criminal but by surprizal ; yet ceaseth she not to have her ill use , and to be every day employ'd against the design of Nature . Those therefore that would make use of her , are bound to consider , whether that which they endevor to eschew , be truly so , or be but so in appearance ; and whether opinion , which easily seizeth upon the understanding , hath not perswaded them unto falshoods instead of truths . For it is apparent , that of two things that bear the name of evil in the world , there is but one of them which may properly be said to deserve it . Sin and Punishment are the two most ordinary objects of eschewing ; and most men do so confound them , Homines flagella sua dolent , pecc●ta sua non dolent propter quae flagellantur . Greg. Magn. as we know not which of them is most odious . Punishment being more sensible than Sin , it is more carefully shunned ; and there are not many people who do not love rather to be faulty than unfortunate . We shun the Plague , and seek out sin ; we keep far from all infected places , the bad air whereof may work an alteration in our health , and we draw near to evil company which may rob us of our innocency : Religion obligeth us not withstanding to believe that Punishments are the effects of Divine Justice ; that they have Beauties , which though austere , ought not to be the less pleasing ; that God honours himself by punishing of his enemies , and that he finds as much satisfaction in chastening the guilty , as in recompencing the just . The greatest Saints have known that our punishments were favours , which did no less contribute to the welfare of man , than to the glory of his Creator ; they have confessed that we must adore the arm which hurts us , love the wounds because of the arm that made them ; Justissima scias essa illa fulmina , quae percussi etiam colunt . Seuec. Consolat ad Polyb. and teach all the world that Heavens Thunders are just , since those who are therewith struck , adore them ; but sin is a true evil , which hath nothing in it which is not odious ; its object is a soveraign good which it offendeth ; and if in the behalf of the committer , the malice thereof be bounded on his behalf against whom it is committed , it is infinite . Sin violates all the Laws of Nature , dishonoureth men and Angels ; and all the evils which we suffer are the just punishments of its disorders . 'T was then for this dreadful evil that we were endued with aversion ; and this aversion cannot be more justly employed , than in keeping us far from a Monster , the abode whereof will be hell , and death the eternal punishment .

Next to sin , nothing ought to be more carefully eschewed , than those that do defend it ; and who to enlarge the Empire thereof , endeavor to make it appear lovely and glorious . Omne malum aut timore aut pudore Natura perfudit . Tert. in Apol. As Nature is the pure workmanship of God , she cannot tolerate sin , and that she may banish it from the earth , she hath laden it with confusion and fear ; it dares not appear in full day ; it hides it self in darkness , and seeks out solitary places , where it hath none but such as are complices with it , for witnesses . But its partakers raise it up upon a throne , and play all their cunning to win it glory ; they cover it with the cloak of Virtue ; and if it hath any thing of affinity with its enemy , they strive to make it pass for Virtue . They change their names , and by one and the same action committing two faults , they bereave Virtue of her honour , Sunt virtu●ibus vitia confinia , & perditis quoque ac turpibus recti similitudo est Sic mentitur prodigus liberalem : cum plurimum intersit , utrum quis dare sciat , an servare nesciat . Sen. Ep. 120. that they may give it to Sin : they term Revenge greatness of Courage ; Ambition , a generous Passion ; Uncleanness , an innocent pleasure ; and consequently they term Humility lowness of Spirit ; the forgiving of injuries faint-heartedness ; and continency , a savage humor . They spread abroad these false maxims ; they turn evils into contagious diseases , and their errors into heresies ; they seduce simple souls , and presenting poyson in Chrystal vessels , they make it be swallow'd down by innocent people . Those who are most couragious have much ado to defend themselves from them ; the best wits suffer themselves to be perswaded by their lewd Reasons ; we are therefore bound to have recourse to the succour that Nature hath given us , to excite this Passion , which keeps us aloof from what is evil , and furnisheth us with forces to fight against it .

But her chief employment ought to be against Incontinence ; and the Heavens seem to have given a being to Aversion , only to rid our hands of an enemy which cannot be overcome but by Eschewing . All Passions come in to the aid of Virtue when she undertakes a war against Vice : Omnia in Christianorum pia certamina , sola dura sunt praelia castitatis , ubi quotidiana pugna & tara victoria : Gravem castitas fortita est inimicum , cui semper resistitur , & semper timetur . Nemo ergo se salsa securitate decipiat , nec d● viribus suis periculose praesumat , nec cum mulieribus habitans , putet continentiae obtinere triumphum . Aug. lib. De Honest. Mulier cap 2. Choler grows hot in her quarrel ; Audacity furnisheth her with weapons ; Hope promiseth her Victory ; and Joy , which always follows generous actions , serves instead of Recompense : but when she is to set upon Incontinency , she dares not employ all these faithful souldiers ; and knowing very well that the enemy , she is to fight withal , is as crafty as puissant , she fears lest he may seduce them , and by his cunning draw them over to his side . In truth , Choler agrees easily with Love ; and Lovers quarrels serve only to re-kindle their extinct flames Hope entertains their Affections ; and Joy oft-times takes its rise from their displeasures ; so as Virtue can only make use of Eschewing , to defend her self ; and of so many Passions which assist her in her other designs , she is only seconded by Eschewing , in her combate against Impurity . But she thinks her self strong enough if succour'd therewithal ; and there is no such charming Beauty , no so strong inclination , nor so dangerous occasion which she doth not promise her self to overcome ; provided she be accompanied by this faithful Passion : She is the cause why Chastity reigns in the world ; 't is by reason of her wisdom that men do imitate Angels , and triumph over evil spirits in the frailty of the flesh .

But the greatest miracle which she produceth , is , when being subservient to Charity , she separateth us from our selves ; and when preventing the violence of death , she divideth the soul from the body , for man hath no greater enemy than himself ; he is the cause of all his own evils ; and Christian Religion agrees with the Sect of the Stoicks , that man can receive no true displeasure , save what he himself procures ; he is therefore bound to keep at distance from himself , and to hold no commerce with his Body , lest it take part with the frailties thereof ; he ought to shun its company , if he would preserve himself in his innocency ; and by the assistance of eschewing , the soul must loosen her self from what she inanimates . Men forbid solitariness to such as are affected , Lugentem timentemque custodire solemus , ne solitudine male utatur : Nemo est ex imprudentibus qui relinqui sibi debeat . Tunc quicquid aut me●u aut pudore celebat animus expromit : Tunc audaciam acuit , libidinem irritat , iracundiam instigat . Sen. Ep. 10. because it nourisheth their sorrow ; and endeavour to divert them , to make them forget their displeasures . So is solitariness forbidden unto sinners ; men dare not abandon them to their own thoughts , lest they entertain themselves therewithal , and be therewith too much possest ; and a thousand tricks are made use of to take them from themselves , lest they finish their own ruine ; for 't is well known that they take nothing but evil counsels in solitariness ; that they study how to lay traps for Chastity , that they meditate on Revenge , that they excite their Choler ; and that losing that Shame and Fear which withheld them when in company , they give freedom to all their Passions when they are drawn aside . To cure them of so many evils , 't is endeavoured to part them from themselves ; and to lead on this design with success , the charge is given to Eschewing ; which by harmless cunning , separates the Soul from the Body , and keeps men aloof from what may hurt them .

Since then we are so much obliged to this Passion of Eschewing , and that we owe our welfare to her ; it will become us to employ the rest of this Discourse in the consideration of her Proprieties , that we may the better know a Passion which doth us so many good Offices . She is the same to Hatred , which Desire is to Love ; though she seem to consider Evil only , to the intent she may keep aloof from it ; yet seeketh she after good in all parts ; and like to Watermen , she turns her back towards the place where she would be : her effects are as powerful as those of Desire ; and those unfortunate people who keep far from a great danger , have no less trouble in so doing , than those who seek after a great good fortune . As Desire calls in Hope to her succour , to compass the good which she esteems too difficult ; Eschewing imployes the aid of Fear , to acquit her self of an evil which surpasseth her power . As Desire is a mark of our indigence , Eschewing is a proof of our weakness ; and as in Desiring , we obtain that which we want ; by Eschewing we overcome that which sets upon us . In fine , as Desire doth dilate our heart , and make it capable of the good which it endeavoureth ; Eschewing by a clean contrary effect , doth close up our Soul , and shuts the door upon the Enemy which would force her . So as these two Passions are the faithful handmaids of Hatred and Love ; and as Love undertaketh nothing of generous , without the assistance of Desire ; Hatred doth nothing of memorable , unassisted by Eschewing ; and as we owe the possession of good to Desire , which sought after it ; we owe our escaping of Evil , to eschewing , which hath given it the Repulse .

THE THIRD TREATISE OF Hope and of Despair .

The FIRST DISCOURSE . Of the Nature , Proprieties and Effects of Hope .

THat Art which riseth from the Earth to consider the Heavens , and neglects all the Worlds beauties , that it may admire those of the Stars , teacheth us that the Sun changeth Influences as she changeth Houses ; for though he lose nothing of Virtue in his course ; though the Eclipses which rob us of his sight , take not from him that brightness which they hide from us , and his being the farther off doth not diminish his heat ; yet are their certain parts in the heavens where his aspects are more favourable , and his influences more benign ; there be constellations which he cherisheth , and in which he delighteth to oblige whole Nature ; they seem to heighten his lustre , to augment his force , and he appears never to be more powerful , than when he communicates with them . Morality , which knows no other Sun than Love , confesseth that he takes new force as he takes new countenances ; for though he be always himself , and that the different names that we give him , do not change his Essence , yet he accommodates himself to the apprehensions of our Soul which he employeth , and doth with them produce more extraordinary , or more common effects . He is cloudy in sorrowfulness , violent in choler , ready in desire , undertaking in boldness , calm in joy , and droops in despair ; but certainly , he is never more pleasing ; than in Hope . 'T is the Throne wherein he appears with most pomp ; 't is the affection wherein he works most strongly ; 't is the Passion wherein he most smoothly flattereth us ; so is it also the most generous motion of our Soul . Nature seems to have ordained it to assist great men in their highest enterprize ; and that nothing of memorable can be effected without the assistance of this Passion . 'T was at her solicitation that Alexander undertook the conquest of Asia ; distributing all the wealth that he had received from his father , he only received her for his patrimony ; and he who found the world too little , contented himself with the promises which Hope gave him . Caesar consulted only with her , when he resolved to change the state of the Roman Common-wealth , and to make himself master of that haughty Queen which gave Kings to all the people of the Earth ; all Conquerors have been her Slaves ; and Ambition which commanded over them , neither drew forth Forces , nor took advice but from Hope , which augmented their Courage .

But she is not so appropriated unto Princes , Omne hac via . procedit officium , sic serimus , sic militamur , sic uxores ducimus , sic liberos colimus ; cum omnium horum incertue sit eventus . Sen. Benefic . l. 4. c. 33. as not to communicate her self unto their Subjects ; for her care extends even to the meanest condition of men : she preserveth the worlds society ; and all that give her entertainments are only guided by her motions . The Husbandman doth not cultivate the ground , Merchants put not to sea , nor do Souldiers give battel , but when solicited by the sweets of Hope . Though she have no warrant , and that all her promises be uncertain , she sees a thousand people follow her orders , and attend her recompenses . She hath more subjects than all the Kings of the earth put together ; and she may boast , that neither the one nor the other do any thing but by her advice . 'T is she alone that contents all men , and who in the difference of their conditions makes them expect the same success . 'T is she that promiseth the Labourer a happy harvest , favourable winds to Mariners , Victory to Souldiers , and to Parents obedient children . Every one is ready to engage himself upon her word ; and that which is yet more strange , men believe her though they have tane her in a lie ; she gives so many colours to her new promises , as upon the assurance thereof men form new enterprizes , Ad ea accedlmus , de quibus bene sperandum esse credimus . Qui enim pollicetur serenti proventum , naviganti portum , militanti victoriam , marito pudicam uxorem , patri pios liberos ? ●dem ibid. and throw themselves into new dangers . The Labourer plows the ground after an ill year , and endeavoreth to overcome the sterility of the soil by the unwearisomness of his labour : Mariners remount their Vessels after a shipwrack , and cozened by Hope , forget the horror of Tempests , and the seas perfidiousness : Souldiers return to the fight after a defeat , by the strength of hope ; they charge enemies that have beaten them , and promise unto themselves that Fortune will grow weary of always favouring one side . In fine , there is no so unfortunate condition , which receives not comfort from this Passion ; though she be a Cheater , she will appear to be faithful ; and even in her lightness she gives proofs of her constancy ; for she accompanies her slave , ev'n to death ; she follows Gally-slaves to the Gallies ; she enters Prison with the Prisoners , she goes upon the Scaffold with the guilty , and with what bad success soever she may have paid our desires , no man can resolve to abandon her .

But as there is no advantage in the world which is not mingled with some defaults , Hope wants not hers ; and if she flatter men by her sweetness , she astonisheth them by the fear which accompanieth it . For the good which she purchaseth is absent and difficult ; the absence thereof disquieteth her , and the difficulty astonisheth her : She knows very well that what she seeks after , is doubtful ; her very name teacheth her , that the event of her undertakings is uncertain ; Spes incerti boni nomen est . Sen. Ep. 10. and as oft as she considers the dangers that threaten her , she grows pale , as well as fear : she seems to be of the humor of that great Commander , who always trembled when he began to give battel ; as if he apprehended the hazards whereinto his courage was like to throw him : she fears her own endeavour ; and her boldness is the chiefest cause of her fearfulness . This Maxime is so true , as that a certain Philosopher was of opinion , that our apprehensions sprung from our hopes ; and that to cease to fear , we must cease to hope ; for , though these two Passions seem to have a contrariety , and that the soul which hopeth is full of assurance , yet doth the one of them arise from the other ; and , notwithstanding their ill intelligence , they go hand in hand , and seldom part ; Quemadmodum eadem catena & custodem & militem copulat , sic ista quae tam dissimilia sunt , pariter incedunt , Spem metus sequitur ; nec miror ista sic ire , utrumque ; pendentis animi est , utrumque ; futuri expectatione solliciti ; Sen. Ep. 5. they march together as do the prisoners with their Guards , who are fastned with the same Chain , and almost brought to the same servitude . But I wonder not that they have so much affinity , since they relate so much one to another ; and that the one and the other of them is the Passion which holds a man in suspence , whom the expectation of what is to come , continually disquiets .

When she hath not this unhappiness , and that the knowledge of her strength assures her of good success in what she takes in hand , she falls into another extremity ; and furnisheth our enemies with means to surprize us ; for she is naturally inconsiderate , whatever good advice be given her ; she hath an eye unto the good which attracts her , and considers not the evil which environs her ; she throws her self indiscreetly into danger , and guiding her self only by appearances which deceive her , she engageth her liberty to satisfie her inclination . Thus we see fishes swallow the hook , Et fera & piscis , spe aliquo oblectante decipitur . Sen. Ep. 8. because 't is covered with some bait ; thus we see wild beasts give against the toils , thinking to find some prey there ; and Souldiers fall into an Ambush , thinking to get some advantage . So as , Hope is a rash Counsellor , which in the obscurity of what 's to come , sees only false lights , and discovers no apparent good , save only to throw us into hidden and real evils : Therefore do Polititians always distrust her advices ; and those great men who govern States , do not easily believe a Passion which hath more heat than light , and more courage than wisdom . But say she should make good all that she promiseth us , and that the good fortune which she makes us expect , should not be mingled with any displeasure ; yet should we have reason to complain of her ; since that in feeding us with what is to come , she makes us forget what is past , and obligeth us to build our contentment on the the most uncertain part of our life . Memoriae minimum tribuit , quisquis spei plurimum . Sen. Benef. l. 3. c. 4.

Time , which measureth all things , hath three differences ; the Past , the Present , and the Future : the Present is but punctum ( a point ; ) it runs away so fast as there is no staying of it ; we are tane in a Lie whensoever we speak of it : it never understands the beginning and ending of the same discourse : when we think to make use of it for a witness , or to alledge it for an Example , it escapes our hands ; we find it is no longer Present , and that it is already Past. The Future succeeds it ; but it is so hidden , as the wisest men of the world cannot discover the first moments thereof ; the darkness of it is so thick , as that the light of wisdom cannot dissipate it : the success of things are shut up in the Abyss thereof ; and one cannot come to the knowledge of them upon smaller terms than entring into eternity : a man must be a Prophet to penetrate its secrets ; and all is there ( in respect of us ) so doubtful and so confused , as the days which we destine for triumph , are oft-times destin'd for our defeat ; and we reserve for our Pastime , those which Heaven hath ordained for our punishment . The time Past is no more ; it flies us , and we flie it ; our wishes , which have somewhat of claim to what is to come , pretend none to this ; they cannot dispose of that which hath no further a being ; and that soveraign power which all things obey , will undertake nothing upon this part of Time , save when the said power will new-mould the world ; and drawing our bodies from out the dust , will render unto the present that which the past had taken from it . 'T is true , our Memory hath some jurisdiction over it : she makes use thereof for our comfort ; she calls back our good days past to recreate us ; & by a harmless piece of art she makes present happiness of our past evils ; Haec est pars temporis nostri sacra ac dedicata , omnes humanos casus supergresla , extra fortunae regnum subducta ; quem non inopia , non metus , non morborum incursus exagitat . Haec nec turbari , nec eripi potest : perpetua ejus & intrepida possessio est . Sen. De Brevis . ●it . c. 10. she raises our friends from their graves that we may entertain our selves with them ; she converseth with the dead without horror ; and maugre the necessary laws of Time , she revives what is past , and restores unto us all the contentments which Time hath bereft us of . It is likewise that part of our life which Philosophers love best ; 't is that over which Fortune hath no more power , and which cannot be incommodiated by Poverty , tormented by Fear , nor abused by Hope . 'T is a sacred time , which accidents dare not touch ; 't is a treasure which cannot be taken from us ; and Tyrants , who have power over the remainder of our life , have none at all over that which is past : the Passion thereof is peaceful ; and let the Destinies do what they please , they cannot rob us of a good which we enjoy only by remembrance ; yet Hope deprives us of these harmless riches ; and busying her self only about what is to come , she hinders us from thinking upon what is past ; she makes us poor , to enrich us ; she takes from us a certainty , to feed us with uncertainty ; and by an unjust extremity she draws us out of a calm , to engage us in a storm .

I confess that Wisdom and Religion have an eye to what is to come , but they consider it not as doth Hope ; for Religion doth not ground her self upon that uncertain futurity which amuseth most men , but upon an assured futurity which we are promised in the holy Scriptures ; she labours to compass it , she employs all her reasons to perswade us , that it ought to be the chief object of our desires ; Nolite ergo soliciti esse in Crastinum . Crastinus enim dies solicitus erit sibiipsi ● sufficit diei malitia sua . Matth. 6. she despises that deceitful futurity which humane hope seeks after , and makes so small esteem thereof , as she will not have us to esteem it a part of our life ; she forbids us to think of tomorrow , and euen condemns the false wisdom of men , who heap up riches , and build Palaces , as if they were sure to live to eternity ; she will not have us defer the execution of our good resolutions to that unknown time ; and by a profound knowledge which she hath of the uncertainty of all things , she forbids us to defer our repentance , and commands us to look upon the present day as the last of our life . True wisdom considers the time to come , rather as a well-spring of evil than of good ; and when she will seek into the obscurity thereof , she takes advice rather of Fear than of Hope ; Quam stultum est aetatem disponere● ne crastino quidem dominamur . O quanta dementia est spes longas inchoantium ! Edam , aedificabo , credam , exigam , honores geram , tum demum lassam & plenam senectutem , in otium referam . Omnia mihi , crede , etiam felicibus dubia sunt : Nihil sibi quisquam de futuro debet promittere . Sen. Ep. 101. she defies all that depends upon Fortune ; and knowing that the best conjunctures are always doubtful , she impatiently expects the time to come ; as she knows that good success is out of our power , she leaves the ordering thereof to divine Providence , and is not troubled when she sees the wisest counsels succeed ill . So that Hope is too blame to engage us in a time which is not in our disposal , and to ground all our good fortunes upon moments and hours , which peradventure the course of our life will not arrive unto . I know very well that the condition of our nature obligeth us to pretend some right to futurity ; that there being none , but God alone , which possesseth all his good together , we must allow something to the succession of Time ; and that having so few present advantages , we may entertain our selves with those which futurity promiseth us ; but we must not build our welfare thereupon ; and 't is a high piece of folly to forgo the present , to forget what is past , and only feed upon what is to come .

By all these good and bad effects of Hope 't is easie to know her nature , and to make an exact definition thereof . 'T is then a motion of the irascible appetite , which with fervency seeks after an absent , difficult , possible good . She hath this of common with all Passions , that she is a motion of the Soul ; but she differs from Fear , in that she considers only what is good , not what is bad ; from Joy , in that she looks upon an absent , not a present good ; from Desire , in that she seeks not absolutely after good , but after such as is difficult . All these qualities teach us , that she may have her good and her bad uses ; that if young people abuse her in their pleasures , old men make good use thereof in their affairs ; and if she be pernicious to Wisdom , when she leaneth indriscreetly upon the uncertainty of what is to come , she is useful to Religion , when she grounds her self upon Eternity . We shall see the proofs of these truths in the ensuing Discourses .

The SECOND DISCOURSE . Of the evil use of Hope .

PAssions cannot be more insolently abused , than when they are employed contrary to the design of Nature ; or when , thwarting their principal proprieties , they are made to serve unworthy Masters , who either by cunning , or violence , make them forgo Virtues part . I cannot therefore more evidently shew the ill use which most men make of Hope , than in letting them see that they give against her inclinations ; and that diverting her from her legitimate object , they propose others unto her which are not so fit for her . For according to the reason of all Philosophers , this Passion ought to respect a good which is Absent , Difficult and Possible : whence I conclude , that the riches , honors , or pleasures of life , cannot be her true objects , since they have only an appearance of good ; and that it is Opinion , which knows not well how to name things , that hath honor'd them with a title which they deserve not : for Reason teacheth us , that all these things have no other valuation than what either Ignorance or Falshood gives them . Aurum nomen terrae in igni relinquit , at que exinde de tormentis in ornamenta , de suppliciis in delicias , de ignominiis in honores metalli refuga mutatur . Tert. De habitu mulieb . Before such time as Avarice had rent Gold from out the entrails of the earth , and that by a thousand tortures which she had made it suffer , she had given it the colour that dazles our eyes , it past only for an useless sand . Honour depends so strongly upon Opinion , as it is her meer workmanship : and Virtue would be thought to be very miserable , had she no other Recompense , than what is most commonly given to such crimes as have either good success or lustre . The Pleasures of life are not innocent enough , and they are too pernicious to man , to be numbred among his good things : Shame and Sorrow accompany them ; Sorrow which they so carefully eschew , finds them always out , and makes them bear the punishment of all the excess which they have committed . 'T is peradventure this which makes the Wise-man term these imaginary goods , deceitful Pictures , which are in effect nothing less than what they appear unto our senses ; Umbra picturae , labor fine fructu . Sap. 15. for those who judge of the workmanship of Pictures only by the eye , think they see birds flying in the ayr , Plains at such a length , as the eye reacheth not their extent , and Personages which stand at distance from the cloth ; yet when they draw nearer , they find them but as stroaks of a Pencil which deceive their senses , and which make them see things that are not . It fares thus with all those perishable goods which Opinion hath cry'd up , and which owe all their valuation either to the weakness or to the ignorance of men . They are but the shadow of good , which having nothing of solidity , cannot be the objects of Hope : the wisest men have therefore dismist them ; and there have been Philosophers , who have never better known the vanity thereof than in their pomp & greatness .

The example which Seneca gives us of this , is too useful not to be observed ; he tells us , that Attaius had a secret affection to Riches ; and that though he profest Philosophy , he thought that their goodness was answerable to their beauty , and that there was as much of sweetness in them , as of lustre : It fell out fortunately one day , that he saw a Triumph , wherein all the magnificences of Rome were exposed to sight ; he saw vessels of Gold and Chrystal , the workmanship thereof augmented their price ; stately habits , the colours whereof were more precious than the stuffe ; multitudes of Children and Women , whose different beauties did equally charm the eyes ; slaves laden with chains , who had formerly born Crowns and Seepters : he saw all the booty of the East , and those vast treasures which so many Kings in process of so many ages had gathered together : he saw , in fine , all of rare that the Roman power had purchased since her ambition gave place to her avarice . Notwithstanding all this , this Philosopher found a cure for his malady , where it was thought he should have increas'd it he grew to know the vanity of riches in the midst of their triumph ; for reflecting upon all that he had seen , and finding that thos● things were no less useless than deceitful he generously despised them ; this pom● ( saith he ) could endure but some few hours one afternoon hath seen the beginning and the end thereof ; Vidistinequam iutra paucas horas ille ordo quamvis lentus dispositusque transicrit ? Hoc . totam vitam occupabit , totum diem occupare non potuit . Sen Ep. 100. and though the Chariot that carried all this treasure , marcht but softly , they were quickly gone ; what likel●hood is then that that which could not entertain us one whole day , should possess u● all our life-time ; and that we should suffe● long punishment for a thing which is no● able to give a long contentment ? Thus di● this Philosopher learn Virtue , where others reaped nothing but Vanity ; and as oft as any object presented it self before his eyes , the appearance whereof might deceive him , Quid miraris ? quid stupes ? Pompa est : Ostenduntur istae res , non possidentur , & dum placent transeunt . Sen. ibid. he would say , What dost thou admire ( O my soul ! ) that which thou seest is a triumphant pomp , where we see things , but are not suffer'd to possess them ; and where , whilst we are therewithal delighted , they pass away and vanish .

If riches , not being a real good , cannot be the object of our hope , whatsoever else the world promiseth us , cannot satisfie it , since they are not far enough off . For this Passion looks far into what is to come : she neglects present things , and longs after what is absent , and builds her felicity upon a happiness which is not as yet come . It seems she would teach us , that the world is not her resting place , and that all those contentments which smooth our Senses , and which charm our eyes or ears , are not those which she seeks after . She raiseth her self up to Heaven , and pretending to Eternity , she thinks not that absent which is closed up in the un-intermitted course of Time ; she , by a generosity which cannot sufficiently be praised , doth undervalue all those greatnesses , of which imagination may form an Idea , Quod oculus non vidit , nec auris audivit , nec in cor hominis ascendit , quae praeparavit Deus iis qui diligunt illum . 1 Cor. 2. and aspires only to that supream happiness which eye hath not seen , neither ear heard , neither hath it entred into the heart of man . Those then injure her who force her to fasten her self to all that we esteem good , and to languish for Objects , which have not any one of those conditions that hers ought to have . For to boot , that her object ought to be absent , it must be difficult , and such as may cause trouble to those that will seek after it . This Epithete will cause an error to arise in most minds , and men finding difficulties in the pursuit of such things as they wish for , will imagine that they deserve to be hoped for : the Covetous man , who crosseth the Seas , who goes to discover unknown Lands , and to seek out new maladies under new Climates , will perswade himself that riches are very well worth the wishing , since they are so hard to come by : the Ambitious man , who enjoys not one hour of content , and who finds a thousand real Hells in the imaginary Paradise which he frames unto himself , will think that Honour is the only object of Hope . But Philosophy pretends to fix difficulty to greatness ; she confounds the name of difficult , with that of noble and generous , she blames all those that labour after an infamous good ; and who forgetting the nobleness of their birth , have desires only after such things as are despicable . Hope is too couragious to value smoak or dirt ; and she pities all those mean Souls , which take such might pains to compass riches or honours . 'T is true , they cause trouble enough to those who seek after them ; but they are not the more to be wished for , for their difficulty ; the pain which they are accompanied with makes them not the more glorious ; they resemble the punishment of the guilty , which cease not to be infamous , though severe .

In fine , all that the most part of men desire , is not Hopes end , because it is , for the most part , impossible . For though this passion be bold , yet is she wise ; she measures her strength ; and though she engage her self in glorious enterprizes , she will have some assurance of success : she aspires only to what she may obtain , and she quits the pursuit as soon as she finds they surpass her power ; she loves to be esteemed Reserved rather than Rash ; and to confess her impotency , rather than to shew her vanity . Notwithstanding , all those that hope exceed these bounds ; and bereaving this Passion of her natural wisdom , they raise their desires beyond their merits , and do oft-times labour after things equally unjust and impossible : a slave in Irons promiseth himself liberty ; a guilty person under the Hangmans hand hopes yet for pardon ; a man that is banisht from the Court , Spes est ultimum adversarum terum solatium . Sen. 5. controv. 1. pretends yet to government ; and you shall hardly find any so miserable , who do not indiscreetly feed themselves with some imaginary happiness : they perswade themselves that the heavens will do miracles for their sakes , and that they will change the order of the Universe , to fulfil their desires .

But of all these mad mad men , there are none more to be pitied than old men ; who seeing death already pourtray'd in their faces , do yet promise unto themselves a long life ; they lose every day the use of some part of their body ; they see not but by art , they hear not without difficulty , they walk not without pain , and in every thing that they do , they have new proofs of their weakness , yet they hope to live ; and because our forefathers lived many ages , they believe that in having a care of themselves , they may fence themselves against death ; and after so many sins that they have committed , taste a favour which hath not been granted save to such as had not as yet lost all Innocence . A man must renounce his judgment to conceive so irrational a thought , and not know the grievances which do inseparably accompany old age ; Alia genera mortis spei mixta sunt . Definit morbus , incendium extinguitor , ruina quos videbatur oppressura , deposuit ; mare quos hauserit , eadem vi qua sorbebat , ejecit incolumes : gladium miles ab ipsa perituri cervice revocavit . Nihil habet quod speret , quem senectus ducit ad mortem . Sen. Ep. 30. for all sorts of death are mingled with some hope ; a Feaver leaves us after a certain number of Fits , their heats lessen as they increased ; the Sea throws on shore those whom it had swallowed up , and a storm hurles ships into the Haven ; and a Souldier struck with pity , gives life to his conquer'd Enemy ; but he whom old age leads to death , hath no more reason to hope ; he is incapable of pardon ; and Kings who prolong the lives of such as are condemn'd , cannot do the like to old men : their death is with less pain , but it is more certain ; and as they ought not to fear death , so they ought not to hope for life . But we have sufficiently consider'd the outrages done unto Hope : let us see the good offices that may be done unto her , employing her according to her own inclinations , and our need .

The THIRD DISCOURSE . Of the good use of Hope .

CHristian Religion is wholly built upon Hope ; and as she neglects present happiness , we must not wonder if she long after a felicity to come ; she confesseth she is not of this world , Scit se peregrinam in terris agere , inter extraneous facile inimicos invenire : Caeterum genus , sedem , spem , gratiam , dignitatem , in coelis habere . Ters in Apol. and she thinks it not strange if sh● be persecuted in an enemies Countrey : she knows very well that she is called from this miserable world to another more happy ; and that having nothing to possess on earth , she ought to hope for all in heaven . All Christians who are instructed in her School , do with a holy impatience expect the happy day wherein the Son of God will punish his enemies , and crown his Subjects . They think themselves already saved , because they are so in hope ; and amongst so many evils that afflict them , they solace themselves in this virtue which promiseth much , but gives more : for it never confounded any body ; and though she suffer such as lay claim to her to be persecuted , Spes non confundit , quia infundit certitudinem ; per haue enim ipse spiritus testimonium perhibet spiritui nostro quod sumus filii Dei . Bern. in Cant. 37. , she inspires them with so much courage , as that far from resenting their sorrows , they cast the happiness of Angels amidst their punishments , and laugh at the cruelty of Tyrants and Hang-men : let whatsoever accidents befall them , they are always secure ; and knowing that Jesus Christ is the foundation of their Hope , they look upon all the changes of the earth , with calmness of mind .

But whatsoever advantage Christians may draw from the virtue , we must confess that she hath nothing to do with that Passion which considers the time to come , and which seeks out a good which is possible and difficult ; for the one is a Christian Virtue which resides in the Will ; and the other is a Passion which resides in the sensitive appetite ; the one is a meer effect of Nature , the other is the pure work of Grace : the one by its one strength can extend but to some ages , the other by its proper vigor mounts even to eternity ; the one , in brief , makes not good all that it promiseth , and failing in her word , leaves her lovers in confusion and sorrow ; but the other is so faithful in her promises , as those who have sought under her banners , confess , that her recompenses surpass all their services ; yet in these their differences nothing hinders them from agreeing : the best use of humane Hope is to assubject it to divine Hope , and to make it aspire , by her assistance , to the Possession of eternal happiness ; for though Passion know no eternity , and that being engaged in the body she raiseth her self not much higher than the Senses , she hath yet some inclination to follow after Grace , and to suffer her self to be guided by her motions : as she obeys Reason , she may obey Godliness ; as she is useful to Moral Virtue , she may be useful to Christian Virtue ; and ( if it be not to give her too much advantage ) I should think , that as she inter meddles with Patience and Fortitude to frame Moral habits ; Fortitudinem Gentilium mundana cupiditas , fortitudinem Christianorum Dei charitas facit , quae diffusa est in cordibus nostris , non per voluntatis arbi , rium , sed per spiritum sanctum qui datus est nobis . Aug. l. l. oper. imperf. cont. Iul. she may do the like with Hope and Charity , to form super-natural habits . But without engaging my self in a School-dispute , it shall suffice me to say , that if all our Passions may be sanctified by Grace , Hope being of no worse condition than the rest , may pretend unto the same favour , and contribute to all the good works of a Christian.

Neither do I doubt but that the Saints have made good use thereof , and that enlightned by Faith , they have placed all that hope in Jesus Christ , which they placed in their Kings , or in their gods , whilst they lived in Paganism . I doubt not but that this generous Passion which encouraged them in dangers for the glory of their Princes , did animate them amidst flames for the quarrel of the Son of God ; and I am firmly of opinion , that as by her own forces she made them good souldiers , so assisted from above , she made them couragious Martyrs ; for Nature is the ground-work of Grace ; and as Faith presupposeth Reason , the fortitude of a Martyr did presuppose the hope of a man ; and it behoved that Passion should work in the hearts of those generous Champions , wh●st Grace wrought in their Wills . God makes daily use of the mouths of his Prophets to explain his Mysteries ; when he discovers to them secrets to come , he makes use of their words to declare them unto his people ; and he accords Nature with Grace in them , to execute his Designes .

I therefore think that the best use a man can make of Hope , is to assubject it to three Christian virtues , which may make good use of her heat : the first is that which bears her name , and which by a harmless piece of cunning , loosens her from the earth , and gives her desires for heaven ; for though humane Hope be so generous , yet cannot she pretend to the happiness of eternity ; and though in the souls of Alexander and Caesar , she aspired to divine honours , it hath not proceeded so much from any motion of her own , as from the like of vain-glory ; but when she is instructed by faith ; when she knows that God hath chosen us to be his children , and that Jesus Christ hath made us his brethren , that we may be coheirs with him , she wisheth with Humility , for what the others wisht for out of Ambition . The second Virtue which she may be serviceable unto , is Patience ; which in all the evils she undergoes hath no other comfort , than what Hope furnisheth her withal ; for while she fights with grief and pain , she would be a thousand times opprest by their violence , did not this glorious Passion point out unto her the Rewards which are prepared for her ; and if she did not sweeten the present evil by future happiness which Hope promiseth her . To understand this , you must know that Patience is a Virtue as mild as close ; she hath nothing of lustre ; and though she undertake great matters , she spares Pomp and the Theater ; darkness and the desarts are pleasing unto her , and she is content to fight in his prefence , by whom she expects to be crown'd : neither is she any ways given to use violence ; and , though her enemies be so powerful , she defends her self by suffering , and makes us win the victory by the loss of our lives ; she hardly takes the liberty to complain , and she shews so little feeling of outrages done unto her , or of her sufferings , as those who do not know her , Spes patientiae anima . unde B. Iacob . illas confundit , dum dicit , patientes estote fratres , usque ad adventum Domini : Ecce Agricola expectat pretiosum fructum terrae &c. Iac. cap. 5. Quae quidem patientia spes almixta , aut potius innixa videtur . accuse her of stupidity . So great a coldness ought to be animated by the heat of Hope ; and so mild a virtue requires the assistance of an active Passion . During all her displeasures , the recompenses which are promised her do only possess her , and in the sorrows which she suffers , she raiseth her self up to heaven upon the wings of Hope ; and with the eye of Faith , seeth the happiness which is prepared for her .

But the chief use which we ought to make of this Pashon is , when Fortitude grapples with grief , and when she sets upon these dreadful enemies , which endeavour to triumph over her Courage . For there is this difference between Patience and Fortitude ; the first is content to suffer ; the second will be doing ; the one , out of modesty , hides her self ; the other , out of generosity , shews it self ; the one expects till mischiefs come , the other goes to seek them out ; the one is mild , the other severe ; the one ( to speak properly ) suffers pains which she cannot shun ; the other endures torments which she easily might eschew . But amongst all these differences , they have this of common , that they cannot subsist without Hope : Tolle spem hominibus , nemo victus retentabit arma ; nemo infeliciter expertus negotiationem alios appetet quaestus : nemo naufragus vivet . Sen. controv. 1. 't is the soul which gives them life , and these two beātiful virtues would not attract the eyes of men and Angels , were they not encouraged by this Passion which regards futurity . For vain-glory is not able to inspire us with the contempt of sorrow ; and the Sect of the Stoicks , as proud as it is , hath been able to make but few Philosophers generously suffer the violence of tortures , and the Hang-mans cruelty ; but Christian Religion hath produced multitude of Martyrs , who have overcome Flames and Savage Beasts , Finis spei , felicitas aeterna . Aug. and triumphed over Pagan Emperours . Their Fortitude was grounded upon the virtue of Hope ; & whilst men went about to corrupt them with promises , to affright them with threats , and to vanquish them with to●ments , they raised up their spirits to heaven , and considered the recompenses which God prepares for those that serve him faithfully .

'T is doubtless out of this reason that the great Apostle hath given such glorious titles to hope , Quam spem sicut anchoram habemus animae tutam ac firmam Heb. 6. & that he employs all his divine eloquence to express the wonderful effects thereof ; for sometimes he calls it an Anchor , which stops our Vessel in the Sea , which makes us find tranquility in the midst of a storm , and which fixeth our desires on heaven , and not on earth ; sometimes he terms it a Buckler , In omnibus sumentes scutum fidei , in quo possitis omnia tela nequissimi ignea extinguere . Eph p. 6. under the shelter whereof we beat down the blows which our enraged adversary makes against us ; sometimes he calls it our Glory , and represents it unto us as an honorable title , which blotting out our shame , makes us hope , that after having been Gods enemies , we shall become his children , and that in this acception we shall share in his inheritance . By all these praises he teaches us that we have need of Hope in all manner of conditions ; and that we may usefully employ her in all the occurrences of our life ; that it is our security in storms , our defence in combats , Non est spes nostra de hoc saecula ; ab amore hujus saeculi vocati sumus , ut aliud saeculum speremus Aug. l. 3. De ve●b . Dom. Serm. 2. and our glory in affronts . But let us observe that she is not of this world , that she forbids us the love thereof , and that she promiseth unto us another more glorious and innocent , to be the object of our desires . Let us neglect such a good as is perishable , that we may acquire that which is eternal ; let us remember that it is hard to have pretences at the same time both to heaven and earth , and that we must set at naught the promises of the world , if we will obtain those of Jesus Christ .

The FOURTH DISCOURSE . Of the Nature , Proprieties and Effects , & of the good & evil use of Despair .

OF all the Passions of man , Despair is that which hath been most honour'd , and most blam'd by Antiquity ; for she hath past for the last proof of courage in those famous men , who have made use of sword or poyson , to free themselves from the insolence of a victorious enemy . Poets and Orators never appeared more eloquent , than when they describe the death of Cato ; and they do so artificially disguise that furious action , that did not faith perswade us that it is an execrable attempt , we should take it for an Heroick action . Seneca never praised Virtue so much , as this crime ; Liquet mihi cum magno spectasse gaudio Deos , cum vir ille , acerrimus sui vindex gladium sacro pectori infigit , dum viscera spargit , & animam manu educit Sen. De Provid . c. 2. he seems by the high Excomiums he gives it , to perswade all men to Despair ; and to oblige all unfortunate people to commit Paricide ; he imagines that all the gods descended into Vtica to consider this spectacle ; & that they would honour a Stoick Philosopher with their presence , who not able to endure Caesars government , though he had born with the like in Pompey , plung'd his dagger into his breast , tore his entrails ; and that he might taste death , rent his soul from his body with his own hands . Catoui ebrietas objecta est : ac facilius efficiet , quisqus objecerit , hoc crimen hon●slum quam turpem Catonem Sen. De tranquil . animi . c. 15. But truly I do not wonder that Seneca would make a murder pass for a Sacrifice , since he hath approved of Drunkenness , and that he hath made it a Virtue , that he might not be constrained to blame Cato , who was accused thereof . Others have absolutely condemn'd Despair ; and because some men , giving themselves over unto fury , have dipt their hands in their own bloud , they have been of opinion that this Passion ought to be banisht from out our soul ; and that nothing could befal us in this life , wherein it was lawful to follow the motions thereof .

Both these opinions are equally unjust , and do violate the Sense of Nature ; for let the disaster be what it please , which Fortune threatens us withal , and whatsoever great mishap she prepareth for us , we never may attempt against our own life : our birth and our death depend only upon our Lord God , and none but he who hath brought us into the world , can take us out of it ; he hath left unto us the disposal of all the conditions of our life , and hath only reserved to himself the beginning , and the end ; we are born when he pleaseth , and we die when he ordaineth it : to hasten the hour of our death , is to intrench upon his rights ; and he is so jealous of it , as he oft-times doth miracles , to teach us that it belongeth unto him . But if Despair be forbidden us upon this occasion , there are many others wherein it is permitted ; and I am of opinion , that Nature did never more evidently shew her care over man , than in enduing him with a Passion which may free him from all the evils for which Philosophy hath no remedy .

For though Good be a pleasing Object and that by its charm it powerfully attracts the Will , yet it is sometimes environed with so many difficulties , that the Will cannot come nigh it ; its beauty makes her languish , she consumes away in Desire , and Hope , which eggeth her on , obligeth her to do her utmost in vain : the more she hath of Love , the more she hath of Sorrow ; and the more excellent the good which she seeks after , is , the more miserable is she ; that which ought to cause her Happiness , occasioneth her punishment : and to speak it in few words , she is unfortunate , for that she cannot forbear loving an object which she cannot compass . This torment would last as long as her Love , did not Despair come in to her succour , and by a natural wisdom oblige her to forgo the search of an impossibility ; and to stifle such Desires as seem only to afflict her .

As this Passion takes us off from the pursuit of a difficult good which surpasseth our power , so are there a thousand occasions met withal in mans life , wherein she may be advantageously made use of ; and there is no condition how great soever in the world which needs not her assistance . For mens powers are limited , and the greater part of their designs are impossible ; Hope and Boldness which animate them , have more of heat than government ; led on by these blind guides , they would throw themselves headlong into Praecipices , did not Despair withhold them , & did not she by her knowledge of their weakness , divert them from their rash enterprizes ; she is also a faithful Counsellor which never doth deceive us , and which deserves not to be blamed , if , not being sent for till our affairs be in a sad condition , she gives us more wholsome than honorable advice ; we must accuse Hope , which engageth us too easily in a danger ; and praise Despair , which finds a means to free us from it .

The greatest Princes are only unhappy , for not having listned unto her ; for would they measure their forces before they undertake a war , they would not be enforced to make a dishonourable peace , & to take the law from their victorious enemy : but the mischief is , they never implore Despairs assistance , but when she cannot give it them ; and they never advise with this Passion , till all things be reduced to an extremity : yet is she not unuseful at such a time , and her counsels cease not to be profitable , though precipitate . For when Princes know that their forces are inferiour to those of their enemies , and that all the advantage lies on the enemies side , Despair wisely managed causeth them to retreat ; and this Passion repairing the faults of Hope and Audacity , makes them keep their souldiers till another time , when they may assuredly promise themselves the victory for Despair is more cautious than couragious , and aims more at the safety than glory of a Kingdom ; it makes use of the evils which it hath observed , and thinks it self glorious enough , Arimus ex ipsa desperatione sumitur : ignavissima animalia , quae natura ad fugam genuit , ubi exitus non paret , tentant fugam corpore imbelli Nullus pernicior hostis est quam quem audacem angustia faciunt . Majora , aut certe paria , conatur animus magnu ac perdi●us . Sen. Quaest. ● atur . l. c. 59. if it can escape the fury of him that doth pursue it . 'T is true , that when it sees all ways of safety barred up , and that it is on all sides environed by death , it chuseth the most honourable ; and recalling Hope which it had chased away , resolveth either to die or overcome . Therefore 't is , that good Commanders do never put the vanquished to Despair ; but knowing that this Passion becomes valiant when provoked , they make her bridges of gold , open all passages to her ; and suffer this Torrent to disperse it self abroad in the open Champion , lest her fury swelling by resistance , overbear such works as are opposed to her impetuosity . Herein the nature of Despair is strange ; for it ariseth from Fear ; and its greatest wisdom consisteth in its timorousness ; in the good which it offers it self , it rather considereth the difficulty which may astonish , than the glory which may attract ; and be it , that it be more cold , or less courageous than Hope , it hath not so much an eye to good , as to bad events ; yet when the danger is extream , and that the mischief is so great as it cannot be evaded ; it makes virtue of necessity , and gives battel to an enemy , which Hope it self durst not assail ; it oftentimes plucks the Lawrel from out the Conquerors hand ; and performing actions which may pass for miracles , it exceeds Nature , it preserves mens lives in making them contemn them , and wins the victory by seeking after an honourable death .

By all these effects it is easie to judge of the nature of Despair , and to know that it is a violent motion by which the soul keeps aloof from a difficult good , which it thinks it cannot compass , and by which likewise it sometimes draws near unto it ; rather to shun the evil which threatens it , than to possess the difficult good ; for in its birth Despair is fearful , and hath no other design , than to divert the soul from the vain seeking after an impossible good ; but in its progress it becomes bold , and when it sees that by keeping aloof from a difficult good , it engageth it self in an infamous evil , it resumes courage , and employs all its power to gain a thing which it thought assuredly to have lost ; so as this is not a single Passion , & to explain the nature thereof well , we must say , that she is mixt of Fear and Hope ; and that , as in the beginning she is more faint-hearted than the former , she is in the end more generous than the latter . But at both these times she hath need of government ; & that she may be serviceable to Virtue , she must shun two dangerous extreams which bear her name , and stain her glory ; the one may be called Faint-heartedness , the other Foolhardiness ; she falls into the former , when not knowing her own strength , she keeps at distance from a good which she might compass ; she falls into the second , when not regarding her own imbecility , or the greatness of the danger , she undertakes an impossibilty , and engageth her self in a design which cannot have any good success . It belongs to Reason to govern her , and to see when she may eschew without infamy , and when she may charge without rashness : if it be a lawful good , which may with Justice be expected , it must seldom or never be despaired of ; upon such an occasion Opiniatrecy is commendable ; and a man is not to be blamed who attempts even an impossibility , to purchase a happiness which his duty requires him to seek after : but if that which he wisheth for , be hard to come by , and perishable , he must cure himself of his vain desires , and foolish ●●pes , by a rational Despair . But he must beware , that though this Passion be in Nature oft-times innocent , she is always guilty in relation to Grace ; for nat●ral hope being grounded upon our proper forces , it is lawful to forgo her , to embrace Despair ; and there is nothing of inconvenience , that man whose misery is so well known , do quit his designs when he cannot compass them ; but supernatural hope being grounded upon divine power , we must not forgo her ; and it is a capital fault to suspect God of falshood or of weakness . Those therefore who despair of their souls health , justle his highest perfections , and make themselves unworthy to receive pardon of their sins , from the time they cease to hope ; for since the holy Scripture teacheth us , that God is good , and all-powerful , those who perswade themselves , that he either will not , or cannot save them , commit outrage against his Power and Goodness ; and by one and the same fault give against his two most excellent qualities : and if we will believe St. Austin , they who despair imitate proud people , and make themselves equal with God , by losing the hope of their salvation ; for when they fall into despair , they imagine that Gods Mercy is not so great as their sin is , and by an injurious preferrence , they raise their wickedness above his goodness ; Adhuc cum diffidit , & suam nequitiam comparat Dei benignitati , finem imponit virtuti Dei , dans finem infinito , & perfectionem auferens Deo , cui nihil deest , etiam quod cogitari non potest . Aug. 1. De vera & falsa poenitent cap. 5. they prescribe bounds to an infinite Love , and bereave him of perfections , who possesseth more than our souls can imagine .

True it is , that if Despair be faulty in relation to Grace , there is an excess of Hope which is not much less dangerous ; and there are certain Christians in the Church , who are opinionated in their sins , only out of a confidence they have of Gods Mercy : they make use of his goodness only to injure him ; they think not of his favours to sinners , save to abuse them ; and by irrational consequences , which Philosophy cannot have taught them , they conclude that they ought to be wicked , because God is good , and that we ought to offend him , because he doth not punish his enemies : had not these shameless sinners lost their judgment together with their Piety , they would argue after another manner , and say ; That since God is good , man must be obedient ; that since he is prone to forgive , man ought to have a care how to offend him ; and that since he loves the welfare of man , man ought to love his Honour . But certainly , if they had not these just considerations , Gods mercy should not maintain in them their foolish confidence ; for to boot , that his Mercy agrees with his Justice , and that the one doth not intrench upon the others rights , he hath so temper'd his Promises with his Threats in the holy Scripture , Propter illos qui desperatione periclitantur , proposuit indulgentiae portum ; propter eos vero qui spe periclitantur , & dilationibus illuduntur , fecit diem mortis incertum . Aug. l. 3. D● verb. DoM. Serm. 10. as they banish from out the soul of man both Despair and Presumption ; to assure those that despair , he hath proposed Penitency unto them , the gate whereof is open to all those that repent ; and to terrifie the presumptuous , who through their delays despise his mercy , he hath made the day of death uncertain , and hath reduced them to a necessity of fearing a moment , which as being unknown , may surprize the whole world .

THE FOURTH TREATISE OF Audacity and Fear .

The FIRST DISCOURSE . Of the Nature , Proprieties and Effects of Audacity and Fear .

IF Virtues be the more to be valued by reason of the difficulties which accompany them ; if such as are most painful , be most beautiful ; we must confess that among Passions , Audacity ought to be esteemed the most glorious , since it is the most difficult ; and that it undertakes to fight against whatsoever is most terrible in the world ; for though Hope be generous , and that she be not pleased with what is good , unless it be auster ; yet doth the beauty thereof invite her to seek after it , and the charms thereof endue her with strength to overcome the difficulties which surround it ; but Audacity wants this assistance , and considers an object which hath nothing in it of lovely , she sets upon evil , and coming in to the aid of Hope , she denounceth war to her enemies , and proposeth no other recompense in the combat , but glory ; she is of the humour of Conquerors , who leave all the booty to their Souldiers , reserving only the honour to themselves .

For all those that describe her nature , agree in this , that she is a Passion of the Soul which goes in quest of dangers , to grapple with them ; and overcome them ; she may therefore be termed a natural Fortitude , and a disposition to that generous Virtue which triumphs in sorrow , and in death ; as she undertakes nothing but what is difficult , she is more severe than pleasing ; a certain severity may be seen in their countenances whom she inanimates , which sufficiently shews , that her delight lies in troubles , and that she hath no other pastime , than what she takes in overcoming Sorrows ; nothing comforts her but Glory ; nor doth any thing nourish her but Hope ; with this weak succour she assails all her enemies , and gains almost as many victories as she fights battels .

But to afford this Discourse more light , we must know , that good and Evil are the two objects of all our Passions ; Love considers Good , and employs Desire and Hope , to obtain it : sometimes the Good proves so hard to be come by , that Love through Despair forgoes it , thinking it a piece of wisdom , to renounce a happiness which cannot be obtained . Hatred detests Evil , and to withstand an enemy which declares perpetual war with it , she employs such Passions as hold of her Empire ; she makes use of Fear , and of Eschewing , to keep from it ; and sometimes she employs Boldness and Choler , to fight with it and overcome it ; but as Despair would never forgo a difficult good , did not Fear perswade that the difficulties which attend it cannot be overcome ; Quid sunt benae spei , sunt audaces Arist. lib. Ethic c. 8. Audacity would never undertake to set upon a dreadful evil , did not Hope promise her the victory ; so as these two Passions cease not to be of one mind , though they have different objects : though the one seek after what is good , and the other provoke what is evil , they both labour for the quiet of the mind , and by several ways endeavour the same end . The truth is , the condition of the one is much more sweet than is that of the other ; for Hope hath only a respect to the good which she desires ; if sometimes she cast her eye upon the difficulties which surround it , 't is rather out of necessity than inclination ; and if she hazard her self upon some danger , 't is not so much out of glory , as out of profit ; but boldness considers only what is evil , and by a certain confidence which accompanies her in all her designs , promiseth her self to overcome it by her own strength . Hope doth easily engage her self ; and being as light as vain , she undertakes all enterprizes which she judgeth to be glorious and feasible ; but she would thereby reap nothing but Confusion , did not Audacity come in to her aid ; and by the greatness of that Courage which is natural to her , happily execute that which her companion had rashly undertaken : Hope resembles the Trumpets which sound the Charge , but never enter into the scuffle : Audacity contrariwise , is of the nature of those Souldiers who are silent , and keep all their forces to fight with the enemy : Hope promiseth all things , and gives nothing , and abuseth men with fair words , which are not always follow'd by good effects ; but Audacity promiseth nothing , and performeth much ; she attempts even impossibilities to make good hopes promises ; and endeavours to overcome the difficulties which hinder the execution thereof . In fine , she is so generous , that her designs , though they be difficult , cease not to be fortunate ; and she is so accustomed to overcome , as the Poets , to give some colour to her victories which she wins contrary to the Laws of war , have feigned that she hath a Divinity which encourageth her , and that her Deeds are rather Miraculous than Natural .

But to the end that these differing qualities may the more evidently appear , I will add Examples to Reasons , and make it known by certain remarkable Histories , how much Daring is more considerable than Hope . No Monarch was ever more powerful than Xerxes , and his power never appeared more than when he framed the design of conquering Greece : his Army was composed of two millions of men , the field-room was too little to receive a Body of men , the parts whereof were monstrous ; the earth groaned under the weight of the Engines which he caused to be carried about , to batt●r Towns which should resist him . Alius ille vix rerum naturam sufficere , angusta esse classibus maria , militi castra , explicandis equestribus copiis campestria , vix patet coelum ad emittenda omni m●nu tela . Sen. This dreadful number of Foot and Horse drained up rivers , the hail of Arrows shot from so many hands darkned the Sun : those who would flatter this Prince , said , that the Sea was not large enough to bear his shipping ; and that Greece was not great enough to quarter his Troops . This mean while Leonidas seized upon the streights of Thermopilae , and intrenching himself in those mountains , resolved to give him battel with three hundred men as he should pass by . Laconas tibi oftendo in ipfis Thermopylarum angustiis positos , nec victoriam sperantes , nec reditum : Ille locus istis se pulchrum suturus est Sen. Ep. 12. Hope and Audacity enflamed the heart of this noble Captain , and those two Passions enconraged him to an enterprize as difficult as glorious : Hope laid before him the glory which he should receive in opposing the common enemy of Greece , in preserving the liberties of his Countrey , in saving the Temples from being burnt , in defending Towns from being pillaged , and in keeping the women from the insolence of a victorious . Barbarian she forgot not to point out unto him all the honours which the Lacedemonians would give him ; the Statues which would be erected in memory of his name , the praises which should be given him by all the people , and the magnifique titles which Historians would give him in their Writings : it may be she would flatter him with an impossible Victory , and perswade him that a disorder falling out in an Army wherein were many men , but few Souldiers , he might easily defeat it . But Courage , fuller of Truth than Hope , knew the greatness of the danger , and not abusing this Commander , laid open before his eyes , that though his death were certain , he was not to quit the passage which he had taken ; that there was no need of conquering , but of dying ; and that he should do enough for the welfare of Greece , if , by losing his life , he should make his enemies lose their resolution . He gave belief to the advice of this generous Passion ; Quam fortiter Leonidas milites allocutus est ? Sic commilitones prandete , tanquam apud inferos coenaturl . Sen. ibid. he resolved to stand the shock of an Army which he could not stay , and invited his souldiers to fight and die at the same time . By this example it is easie to judge , that Hope considers only the good which doth solicite her ; and that Andacity respects only the evil that threatens her ; that the one entertains her self only with the glory which she promiseth to her self ; and that the other is only taken up with the danger which she withstands : that the one feeds her self with an imaginary pleasure , and that the other nourisheth her self with real pain : 'T is true , the latter finds her contentment in her duty , and sings triumphantly in the midst of her defeat ; for though she bear not away the victory over the Persians in the person of Leonidas , she carries it sheer away over the fear of death ; and she is sufficiently contented to have overcome the violentest of all her enemies : Non est quod me victum , te victorem credas , vicit fortuna tua fortunam meam . Sen. De cons. sap c . 6. she is not troubled for being beaten by men , provided she may overcome Fortune ; and good success is to her indifferent , so she may vanquish the apprehension of danger .

If it be permitted to add Fiction to History , we shall see the divers motions of those two Passions , in the person of Iason . The purchase of the golden Fleece is the subject of his journey : Hope makes him put to sea , and promiseth him fair winds , which shall fill his sails , and bring him in despite of tempest , to the Coast of Colchis ; she shews him how all Greece have their eys fixt upon him ; and that she hath no Commander who in this expedition will not fight under his Ensign ; that in so noble an enterprize profit is joyn'd to glory , and that the recompense which he may expect , is as rich as honorable ; but Audacity which cannot flatter , lays before him Souldiers which he hath to overcome , Monsters to tame , and a Serpent which always waketh , to surprize ; yet he accepts of all these conditions , and undertakes to assail all these enemies upon confidence of his own forces ; he is not sure to overcome the Bulls and Serpents which he shall meet withal ; but he is very well assured to overcome Fear ; he knows that success depends upon Fortune ; but he knows also that Boldness depends only upon Courage ; it sufficeth him to set at naught all these Monsters , which present themselves before him under such dreadful visages , and without any further recompense , thinks himself glorious enough , if he can triumph over Fear .

By these two examples , the advantages which Audacity hath over Hope , are easily discerned ; but in their oppositions somewhat of resemblance may be found ; and the same Causes that make us hope for good , seem to make us despise evil ; for youth , which abounds in heat , imagines nothing impossible ; & because her vigour gives her assurance , she easily engageth her self in difficult and glorious designs ; good success doth likewise feed this Passion ; and when Fortune smiles upon Commanders , they do not greatly refuse to fight ; though their forces be inferiour to those of the enemy , they perswade themselves that their very name is able to affright them ; and being accustomed to overcome , they cannot fear a misfortune which hath not yet befallen them . Power contributes no less than good success to make men bold ; for when a Prince commands over a great State , when every Town furnisheth him with an Army ; when the Revenues are such as will afford him to entertain them divers years ; when his neighbours fear him , and that he hath no more to do to make them his subjects , but to march into the fields ; he shuns not the undertakings of any war , nor ever despairs of Victory . But of all things in the world , nothing makes a man more bold than innocence ; Qui bene se habent ad divina , audaciores sunt . Arist. l. 2. Rhetoric . cap 5. for though the enemy that assails him be powerful , and that the earth fight in favour of him , he imagines that God ought to take his part , and that he who protects the innocent , being interessed in his Cause , is bound to defend him ; so as he marcheth undauntedly amidst dangers , dreads no ill success ; and expecting help from heaven , promiseth unto himself assured Victory . The one and the other of these Passions may be mistaken ; and as they become glorious Virtues , when they are guided by Prudence ; they may degenerate into shameful vices , when they suffer themselves to be governed by Indiscretion : this is that we will examine in the ensuing Discourses .

The SECOND DISCOURSE . Of the bad use of Audacity or Boldness .

AUdacity having no other guide than Hope , we must not wonder if she undertake enemies which she cannot vanquish ; and if her desires have , for the most part , ill success ; 't is not likely that rash enterprizes should be fortunate , and that actions which are not governed by Wisdom , should be accompanied by good success : Fortune grows weary offavouring the Audacious ; and having oft-times kept them out of danger , wherein they had indiscreetly engaged themselves , she forsakes them with some seeming Justice , and punishes their Fool-hardiness , to remedy the like in others . All men are therefore bound to weigh well the Counsels which Hope giveth them , and to consider their strength , before they follow the motions of Audacity ; for though they be full of Gallantry , and that most souldiers confound them with the motions of Valour , they cease not notwithstanding to be fatal , and to be dayly the cause of the loss of Armies , and ruine of States . But to find the Spring-head of this evil , we must know that the Passions reside in the inferior part of the Soul , and cannot discourse ; they only consider their object , and by a blind impetuosity they either draw near unto it , or keep far from it ; they do not mark so much as the Circumstances which accompany it ; and not comparing the difficulties with their strengths , Nec audacem quidem timoris absolvimus , nec prodigum quidem avaritia liberamus Sen l. 4. Benefic . c. 25. they engage themselves indiscreetly in a war , or shamefully run away ; their judgment is so ready , as it is almost precipitate ; for after having listned to what the senses say , they advise with their inclination ; and not expecting orders from Reason , they bear away the whole man , and enforce him to follow their motions . Hence it comes , that he oft-times repents him of his designs , condemns what he formerly approved , and cannot end what he had begun .

But of all Passions , none is more unfortunate than Audacity ; for she betakes her self to powerful enemies , and she grapples with Pain and Death : Fighting is her ordinary exercise , and she oft-times bathes her self in tears or bloud ; she is always encompassed with dangers ; and on what side soever she turns , she sees nothing but ghastly images , and fearful apparitions ; this mean while she borrows no aid , nor takes no counsel , save only of Hope ; and the same that hurries her into danger , is she that counsels her ; she who sets her on work , is she who puts weapons into her hands ; and who under vain promises engageth her in extream difficulties ; she also often sees the greatest part of her designs prove abortive , and reaps nothing of all her useless endeavours , but sorrow for having followed evil counsel ; oft-times she discourageth her self , Audaces temeritate provecti , ante cupiunt adire pericula quam instant ? cum adsunt , ea defugiunt . Arist. l. 3. Eth. c. 2. and seeing that her undertakings do exceed her strength , she suffers her self to be astonished by Fear , beat down by Despair , and consumed by Sadness ; for these Passions do almost always succeed her ; and experience teacheth us that those who at the beginning of a fight have been more couragious than men , have at the end thereof been found more fearful than Woman . The fewel of Boldness soon takes fire , but it is as soon extinguished ; and as the fury of waves turns into foam , the violence of the Audacious turns into Fearfulness ; and for all the confidence they shewed in their designs , all that remains unto them , is Weaknesses , as full of shame as of guilt .

'T is true , that Choler sometimes sides with Boldness , and furnisheth it with new forces , when the danger hath made it lose its own : but this assistance is not always sure : the souldier that engages himself in battel upon her weak succours , is in as great danger of losing the victory , as he who puts his hope in Despair ; and is no more assured of conquest , than he that fights , only because he cannot retire . Desperate men have been seen to die with their weapons in their hands , and if sometimes they have revenged their deaths , they have not always preserv'd their lives : Bold men have also often been seen , who for being cholerick , have not more luckily evaded the danger whereinto they had precipitated themselves . Vides fortitudinis matrem esse prudentiam , nec fortitudinem sed temeritatem esse quemlibet ausum quem non parturivit prudentia . Bern. De consider . l. 1. Cholers forces are as well limited as are those of Boldness ; and unless the one and the other● of them be guided by Prudence , they ought● not to expect any thing but dreadful consequences : that which hath happened upon one occasion , will not happen upon many others ; and the Heavens are not obliged to give the same success to all rash enterprizes . Alexanders example ought not to serve for a rule to all Conquerors ; he lived not long enough to be certainly imitated ; the fortune which followed him in his youth , would peradventure have forsaken him in his age ; his rashness would not always have been so fortunate ; and if he had begun his conquest in Europe , he might not perhaps , have carried them so far as Asia ; the birth of Rome would have staid the course of his victories ; and she that shut up Pyrrhus in his dominions , would have driven him back into Macedonia .

For my part , I am of Seneca's opinion , Alexandro erat pro virtute soelix temeritas . Sen. Benefic l. 1 ▪ c. 1 3. & believe that this Prince had more courage than wisdom , and more rashness than courage : in effect , his fortune did oftner preserve him than his valour ; and if the Heavens had not made choice of him to punish the pride of the Persians , he had been stopt in the first battel ; he would not take those advantages which the greatest Commanders do commonly make use of , when their forces are not equal to those of their enemy ; he would not set upon Darius his army whilst favoured by the night , but with a piece of rashness , which deserved more blame than it hath received praises : he would tarry till it were day , and have th● Sun for witness of his victory ; he though● he should have stoln a victory , if he shoul● have won it by night ; and though Parmen● advised him to prefer his Souldiers safet● before the glory of Arms , he contemne● that advice ; and to shew that he owed a● his advantages to Fortune , he rejected a● the Maxims of Prudence : I do also firml● believe , that his confidence hath been th● undoing of as many Princes as have imitated him , and that his guidance is more fatal to Conquerors , — Medias prorumpe procellas , Tutela secure mei . — Lucan . than rocks and tempes● unto Mariners . I know very well , that Caesae adventur'd much , and that he could not undertake the ruine of the Roman Common wealth without having conceived a grea● good opinion of his good Fortune , whic● he was able to guide by Wrath and Virtue and we are bound to acknowledge that 〈◊〉 Victories were no less the workmanship o● his Wisdom , than of his Fortune , he shewe● no Audacity but upon such occasions wher● advice was useless ; and he boasted not o● his good Fortune , but to conjure down th● tempests , and put confidence in his Pilot : I● fine , he made use of Hope in all his enterprizes , he submitted it to Prudence , and taught all Commanders , that to be valiant a man must be more wise than rash .

The THIRD DISCOURSE . Of the good use of Audacity or Boldness .

THough Passions be more faulty than i●●ocent , and that , by reason of the irregularity of our nature , they lean more to Vice than Virtue ; yet with a little help a man may make them virtuous ; their inclinations are good , but their judgments precipitate ; they always seek for good , and withstand evil ; but this is most commonly with a little , too much ardency ; they imitate such Orators as defend a good Cause with bad Reasons ; or are like those unfortunate Innocents , who when tortured , and wanting perseverance , confess faults which they never committed : for in effect , they become guilty through want of Patience ; and grow vicious by not being able to endure the absence of Good , nor presence of Evil. Did not Hope pursue Honours which she cannot compass , never would she bring the Ambitious to Despair ; and did not Boldness engage her self to fight against mischiefs which she canno● overcome , she would never be accused o● Rashness ; but the fault is not without remedy ; for , if she will listen to Reason , i● ( after having calmed the fury of her first motion ) she will suffer her self to be guided by Wisdom , she will alter her nature ; and of a simple Passion , she will become a glorious Virtue : Audacity and Fortitude consider the same object , and their inclinations are so like , as one may say , that Fortitude is a rational Audacity , and that Audacity is a natural Fortitude ; their enemies are common , and they summon all their forces to fight with them ; they are agitated by the same motives , and seek the same end .

For , Fortitude , according to her truest definition , Fortitudo est scientia periculorum excipiendorum , repellendorum , & provocandorum . Sen. Benesic . l. 2. c. 34. is a Science which teacheth us either to suffer , or to beat back , or to provoke injuries : she constantly endures all the evils which Nature is subject to ; she will not be dispensed withal in general Rules ; and knowing that the necessity of death is a sentence pronounced against all men , she never appeals from it ; with calmness of spirit she sees sickness approach ; the first remedy which she applies to cure them , is to think that they arise from our constitution , and that they make up a part of us ; contagion doth not astonish her ; & be it either for that ●he looks upon it as a punishment of sin , or that she considers it as an effect of Nature , she accuseth not the stars of it , and pretends not to be exempt from an evil which doth not pardon Princes : with a noble neglect she beats back all such disasters as take all their strength from error ; and which do not offend our bodies , but as they hurt our imagination : she defends her self against Poverty , by desiring only necessary things ; she despiseth Honours , considering that they are oftner the recompense of Vice , than of Virtue ; she laughs at Voluptuousness , knowing that it is pleasing only in appearance , and that under a specious name it hideth shameful and real pains ; she provokes sorrow , to try her courage ; she seeks for calamity , as an occasion to exercise her Virtue ; and if she had not tasted the disasters of life , she would think her self ignorant of the better half of what she ought to know : Singula vicere jam multi . ignem Mutius , crucem Regulus , venenum Socrates , exilium Camillus , mortem ferri adactam Cato : & nos vincamus aliquid . Sen. F. p. 38. she hath rather a greediness than a desire after dangers , and since the evil she undergoes contributes unto her glory , she fore runs it , thinking it a point of baseness to tarry expecting it . In fine , she hath overcome death in its most ghastly hue ; nor hath the cruelty of tyrants invented punishments over which Fortitude hath not triumphed . Scoevola derided the flames , and witnessed more constancy in seeing his hand burn , than his enemies did in beholding it : Regulus was an honour to the Rack whereon he died ; Socrates turn'd his Prison into a School , his Executioners became his Disciples ; and the poyson which he swallowed , made his innocence glorious : Camillus suffer'd banishment calmly ; and Rome had remained captive , had not this famons Exile restored unto her her liberty . Cato slew himself , and though he suffer'd himself to be overcome by impatience , he may at least boast of having preserved his liberty . But without making use of prophane examples , where Virtue is always mingled with Vice , we have no Martyr which hath not overcome some Tyrant , & in the severity of their sufferings given many proofs of their courage . The Ignatii have provoked wild beasts ; and as if that Death had been a courtesie , they sought after it with eagerness , and endured it with pleasure : the Laurences have vanquisht the flames , and while their bodies distilled drop by drop upon the fire-brands their tongues reproached their Judges , and gave praises to Jesus Christ : the Clement● and Agathaes have wearied their Executioners ; their martyrdom endured thirty years ; the famousest Cities of the world have served for Theaters to their sufferings ; all the earth hath been water'd with their bloud ; and Heaven hath shewn a thousand miracles to prolong their lives , and to make their Triumphs more famous . But if Fortitude encouraged by Charity hath held out all these brunts , and had the better of all these enemies , Audacity may claim to a great share in the glory ; for it is she that maketh Martyrs ; and though Grace be more powerful than Nature , yet doth she not despise the assistance thereof : as the soul and body conspire together to practise Virtue , Nature agrees with Grace to beat down sin . Boldness is the ground work of all glorious actions ; and had not this noble Passion fill'd the heart of the first Christians , Fortitude had not gotten such glorious victories ; they have so much of affinity between them , as they cannot subsist asunder : Fortitude languisheth without Audacity ; and Audacity without Fortitude is rash . Vir●●e would be succor'd by Pasion , & Passi●● guided by Virtue . Audacity is the beginning of Fortitude , and Fortitude is Au●●cities perfection ; or to speak more ●early , Audacity is an imperfect Virtue , and Fortitude is an accomplisht Passion .

But to arrive at this perfection she must have three or four remarkable circumstances ; the first is , that she be accompanied by Justice and Prudence ; for he that takes up arms to ruine his Countrey , deserves not to be stiled Couragious ; his design dishonors his Passion , and his Audacity becomes faulty , for his not having chosen a lawful end . Let Cataline take up arms , Catalina praeditus fortitudine videbatur , sed fortitudo non erat ; nam prudens non erat : mala enim pro bonis eligebat ; temperans non erat , corruptelis enim turpissimis foedabatur justus non erat , nam contra patriam conjura●erat ; ideo non furtitudo , sed duritia , cui fortitudinis nomen , ut stultos falleret , imponebat Aug. l De Sententia Iacobi ad Hi●rom . let him encourage his souldiers to the battel by his examples , let him be besmear'd with his own bloud mixt with that of his enemies , let him die with his sword in his hand well advanced in the scuffle , and let fury & choler be seen in his visage even after death ; he shall never pass for a couragious man ; his Audacity was not discreet , since trespassing against all the laws of Discretion , he had undertaken so pernicious a design : neither was it temperate , since he won his souldiers good will , only by satisfying their Avarice , or Uncleanness of life : it was not just , because he had conspired against his Countrey ; and it was rather an obdurateness than a greatness of courage ; since to compass glory , he committed Paricide . The second is , that the motive of Audacity be generous , and that the daring man expose not his life upon a slight consideration ; for he very well knows his own worth , and not born away with vain-glory , he knows his life is precious : he hath preserved it with much care , and if he endanger it , it must be for a subject that deserves it .

There is a great deal of difference between a valiant man , Magrum est discrim●n inter eum qui v●rtutem magni facit , aut qui vitam parvi aestimat : Nam semet in vitae discrimen conjicere , aut in foelicium est aut belluarum . Cic. in Caton . and one that is desperate ; the latter seeks out death to free himself from misery ; but the other pursues it only to discharge his duty , and content his inclination : he will not then engage himself in danger to purchase a little honor ; he will not be guided by the example of the rash ; he values not those Maxims which are authorized by Folly and Indiscretion ; but he will go whithersoever the Trumpet summons him , and will throw himself , though single , upon a Body of Horse , if he have order so to do ; he will die a thousand times rather than forgo the station given him in charge ; and he will cover the place with his body which he is not able to defend with his sword . The third is to try his own strength , before he set upon the enemy ; for Virtue is too rational to engage us in an impossibility ; she exacts nothing from us , but what is in our power , and she will have us in all our enterprizes , to observe whether our means to be answerable to the end endeavoured . There is nothing more glorious than conquest of the Holy Land ; and if the greatness of our Monarch might beincreas'd by wishes , we would desire , that to his other August Titles , that of The Deliverer of the Land of Palestine might be added ; but he who should engage himself in that Design would be more rash than couragious , if before putting to Sea , he had not quieted all his own Dominions , if he had not raised forces enough to fight with those of the Infidels ; and if he had not by his Intelligences caused an Insurrection in the Eastern parts , thereby to work a powerful diversion . To boot with all these conditions , Christian Audacity ought to have two more ; Omnis fortitudo in humilitate sita est , quia fragilis est omnis superbia Aug. in Ps 92. the first is Humility , which agrees very well with greatness of Courage , since her enemy Vain-glory , is always accompanied with Faint-heartedness : The second is Hatred of our selves , for he that hath not overcome his own inclination , Re vera fortis pugnat , qul contra se pugnat . Aug Serm. 6. De Nativit . Domini . must not expect to overcome his delights ; and he who hath not warred against his own body , is but ill prepar'd to denounce war against Sorrow . Let us then use our strength against our selves , that we may employ it to purpose against our enemies , and let us vanquish Self-love , if we will overcome the fear of death .

The FOURTH DISCOURSE . Of the Nature , Proprieties and Effects of Fear .

THere are some Passions whose Names belie their Natures , and are nothing less inwardly than what they outwardly appear to be . The name of Hope is pleasing , but her humour is violent ; and she is cause of as much evil as she promiseth contentment : the name of Despair is odious , but her nature corresponds with Reason ; and we are obliged unto it , when it makes us forgo the pursuit of a good which we cannot compass . The name of Boldness is glorious ; we no sooner hear thereof , but we conceive a greatness of courage , which despiseth Pain , and seeketh out Death ; but the inclination thereof is Savage ; and if it be not withheld by Wisdom , it engageth us in dangers which cause much mischief to us , and little glory . The name of Fear is contemptible ; and errour hath so cried down this Passion , as 't is taken for the mark of a Coward ; but her humor is wise , and if she warn us of our misfortunes , it is to free us from them . For Nature seems to have given us two Passions to our Counsellors in the divers adventures of our life ; Hope and Fear ; the first is doubtless the more pleasing , but the second is the more faithful ; the first flatters us to deceive us ; the second frightens us to secure us ; the first imitates those inte●essed Counsellors , who in all their advices have respect rather to the Fortune than Person of their Prince , Ne tum fortuna Principis potius loquantur quam cum inso Tacit. 1. in Histor. and who by a dangerous flattery prefer his contentment before the welfare of his State ; the second resembles those faithful State-Ministers which discover a mischeif that they may cure it , and who stick not to anger their King a little , to purchase him a great deal of glory . In fine , the first is oft-times useless ; and the number of what is good being small enough , she hath not many employments ; and if she undertakes any thing which belongs not to her , she makes us lose our labour and our time ; the second is almost always busied ; and the number of evils being infinite , she is never out of exercise ; she looks far into what is to come , and seeks out the evil which may happen , not to make us miserable before the time , as she is unjustly accused , but to secure our happiness , and to disperse all the disasters which may bereave us of it .

For Fear is a natural Wisdom which oft-times frees us from danger , by making us apprehensive thereof ; she spreads her self over all the actions of our life , and is no less useful to Religion than to a Common-wealth : if we will believe prophane Authors , 't is she that made the gods ; Primus in orbe deos fecit timor Stat. and though there be some impiety in this Maxim , a man may notwithstanding observe some shadow of Truth in it ; for 't is the fear of eternal punishment which perswaded men they were to appease the incensed gods ; 't is she that hath made Sacrifices , builded Temples , set up Altars , and immolated Victimes ; 't is she that keeps the Just within their duties , and which after a fault committed makes them lift up their hands to heaven , and witness their sorrow for it . Though men talk of generosity in Religion , and boast that they are won rather by Promises than by Threats ; yet it must be confest , that Fear hath sav'd more guilty people than Hope ; so is she termed in the holy Scripture , Male de nobis actum erat quod multa scelera legem & judicem effugiunt , & scripta supplicia , nisi illa naturalia & gravia de praesentibus soiverent , & in locum poenitentiae timor cederet . Sen. Ep. 97. the beginning of Wisdom ; that is to say , the prop of Virtue , & the foundation of Piety . Sin would grow insolent , were it not supprest with this Passion ; & all laws would be unuseful , had not Nature imprinted Fear in the soul of offenders ; she is therein engraven in characters which Time cannot deface ; they apprehend the punishment of a secret sin ; and though they know the Judges can punish only such as they come to the knowledge of , they tremble in the midst of their friends , they awake affrighted ; and this faithful Minister of Gods Justice suffers them not to find assurance , Epicuri argumentum , natura nos à scelere abhorrere , quod omnibus malis etiam inter tuta timor est Sen. Ep. 98. neither in Towns , nor yet in Desarts , 'T is a proof that Nature is not wholly corrupted , since there remains in it horrour for sin , and dread for the punishment thereof ; for let a sinner hide himself in what part he pleaseth , he carries Fear about with him ; and this uncorruptible Passion teacheth him , that there is a Divinity which sees our secret faults , whilst we live , and punisheth them when we are dead . Often doth she convert Libertines ; and by an unconceiveable miracle , she perswades them unto truths , which they would not have believed , lest they should be obliged to fear them she stings even the most opinionated ; and of as many as acknowledg Jesus Christ , there are few that owe not their Love to their Fear ; they endeavour not to gain heaven , save to free themselves from hell ; and they love Gods goodness only because they fear his Justice . I very well know that this resentment is not pure , and that a man who should stop at Fear would be in danger never to acquire Charity ; but it is much that she opens the gate of Salvation to Infidels , and shews the way of Virtue unto sinners .

If she be profitable to Religion , she is no less necessary to a Common-wealth ; which could not subsist by Recompenses , if it did not terrifie the guilty with Punishments : we ●●ve not now in those innocent times , wherein the people were united by friendship , which renders the use of Laws boot●ess ; every one loved his Neighbor as himself ; and Love banished Injustice from off the earth ; there was no need to inhibit Vice , nor to recommend Virtue ; but since corruption hath crept into Nature , and that ●an , out of too much love to himself , be●an to hate his Neighbor , it was necessary to ●ave recourse unto Laws , and to reduce ●●ose by Fear , which were not to be gain'd by Love . Gallowses were erected to frighten the guilty ; punishments were invented to make death the more terrible ; and that which was a tribute due to Nature , was made the chastisement for sin . All of innocence that remains in us , is an effect of Fear all inclination to Good , and aversion from Evil , would be razed out of our Will , did not this Passion by her threats detain them there ; and all Rights , Divine and Humane , would be violated , did not she preserve the Innocent by punishing the guilty ; In fine , she is the greatest occasioner of our quiet ; Timor securitatis mater . and though she be timorous , all Politicians acknowledge her for the Mother of Security .

I know very well , that the Stoicks have cry'd her down ; but what Passion hath ever been able to defend it self against their calumnies ? they will have us banish Love from off the earth , because it makes some unclean ; and consider not , that being the ligament of Society , a man must cease to live , if he were forbidden to love : Religion is preserved only by Charity , which is a kind of love ; and God would never have made men , had he not meant to make them lovers of him . The same Philosophers will stifle Desires , because they cannot moderate them ; and are like to those who out of Despair , kill themselves to cure a malady . They condemn Hope ; and to perswade us ●hat they possess all things , they will hope for nothing ; they are of the humour of that poor Athenian , who was only rich in that ●e was foolish , and who cared not to heap 〈◊〉 wealth , because he thought all the Ships ●n the Haven belong'd to him . They flatter ●hemselves with a vain Soveraignty , which ●he Wise-man claims over the world ; and as ●hey think to have gotten wisdom , they think that all her portion too belongs to ●hem . They laugh at Fear , and to their Reasons add Reproaches , to make her contemptible or ridiculous ; they make her the enemy of our quiet ; and to hear them speak of this harmless Passion , one would think they painted out a Monster to us , so dreadful do they make her : they say , she is inge●uous for our misery ; that by nature she is ●mpatient , and that she will not tarry till the evil do happen , that she may make us suffer ●t ; that she hath a malign foresight , and which penetrates into the secrets of Futuri●y , only to make us therein to meet with our torment ; that she contents not her self with present evils , but that , to oblige all the differences of Time to conspire mischief ●gainst us , she calls to mind what is past , she vexes her self with what is to come , an● unites pains together , which all the cruelt● of Tyrants could not bring to a contrac● They add , that as she laboureth to foresta● our misfortunes , she takes delight in increa● sing them , and never representeth them un● to us , but when she hath made them greate● than they are , to astonish us ; that if sh● threaten us with death , 't is always with tha● which is most full of horrour ; that if sh● make us apprehend a malady , 't is alway● the most cruel ; and that , if she make us ex●pect any displeasure , 't is always the mos● angersom ; so as we find , that she is mor● insupportable than the evil which she fore● sees ; and that of all imaginable torments that which she makes us suffer is always the most rigorous ; that also there are not many that would not rather once die , Nemo tam timidus est ut malit semper pendere quam semel cadere . Sen. Ep. 22. than always fear death , and who do not prefer a violent punishment before a languishing apprehension .

I know not whether the Stoicks Fear be so fierce as they make it , but I know very well that there is a more moderate sort of Fear , and that this Passion in the purity of its nature doth more good than harm : 't is true she seeks out evil , but 't is that she may shun● it ; and she is so far from delighting to increase it , that on the contrary she qualifies ●t by anticipating it ; and lessens the rigour ●hereof by giving us notice of its arrival . Do not the Stoicks confefs with us that blows foreseen hurt not so much as do others ? Tela praevisa minus feriunt . and that the greatest part of our sufferings comes from being surprized by evil ? wherefore do they then blame foresight in Fear ? wherefore do they condemn that in this Passion , which they approve of in Wisdom ? and wherefore do they make that pass for a fault which she hath in common with so noble a Virtue ? Nature gives us to understand , that she hath not endued us with Fear to torment us , since her pleasure is not that the evil which Fear considers , be inevitable ; for those who have well ponder'd the humour of Fear , confess that she is always accompanied by Hope , and that she never foresees other than such great evils from which she may defend her self ; if they be common , she is so noble-minded as she deigns not to busie her self about them ; but leaving them to Eschewing , to be kept aloof from , she remains quiet : if they be inevitable , and such as Wisdom it self knows not how to evade , she troubles not her self with thinking how to withstand them ; and knowing that useless means are blameable , she adviseth Sadness to bea● them , but if they be of such a nature , a● they may be overcome , she advertiseth u● of them ; and though Audacity intrench of● upon her rights , she forbears to awaken her , and to crave succour from her to beat back the enemy which presents it self . Who will not judge by these conditions , that Fear is a friend to our Quiet ? that she labours for our security , that being far from procuring what may dislike us , s●e takes notice of our misfortunes , only to chase them away ; & gives the alarm , only that we may bear away the victory ? I confess , there are evils which are so great & so sudden , as they put the soul into disorder , & hinder Fear from foreseeing or evading of them ; the first raise astonishment , the second bring an agony upon us ; both the one & the other of them throw us into Despair , if they be not readily repuls'd ; but since there are mischiefs which Wisdom cannot divine , and which Valour it self cannot overcome , we must not wonder if there be some which surprize Fear , and bear down a Passion , after having triumph'd over two Virtues . Mans power is limited , and though no disaster happen which he may not make use of , yet his natural weakness needs the assistance of Grace ; and she must inanimate Passion , and Virtue , to make them victorious . But it may suffice us , to know that Fear is not unprofitable ; and it remains that we consider , what sins she may favour in her disorder , and what Virtues she may be serviceable unto , if well used .

The THIRD DISCOURSE . Of the good use of Audacity or Boldness .

SInce the Nature of man is out of order , and that she stands in need of Grace to recover the Innocence which she hath lost , we must not wonder , if Passions , not succour'd by Virtue , become criminal ; and if by their proper inclination they degenerate into some sins . Effects are always answerable to their Causes ; the fruit holds of the tree ; and men , for all their freedom , draw their humors from the Sun that lightens them , Sucque simillima coelo . and from the earth that nourisheth them ; whatsoever can be taken to correct their defaults , some marks thereof remain always ; and education is never powerful enough wholly to change Nature This is evidently seen in Fear ; for she lean● so much toward disorder , as it is very hard to stay her ; and she is so giddy a humour , that she oftner sides with Vice than with Virtue ; she is so unconstant , that she produceth rather contrary than different effects ; and she takes upon her so many several shapes , as it is hard to know her . Sometimes she bereaves us of our strength , and brings us to a condition of not defending our selves ; Obstupui , steteruntque comae , vox faucibus haesit . Vir. sometimes she infuseth a chilness throughout all our members ; and detaining the bloud about the heart , she makes the image of Death appear in our faces ; anon she takes our speech away from us , and leaves us only sighs to implore aid from our friends ; — Pedibus timor addidit alas . sometimes she fastens wings to our feet , and makes us overcome them by our swiftness , who overcame us by their courage : sometimes she imitates Despair , and paints out the danger so hideous to us on all parts , Audacem fecerat ips● timor . as she makes us resolve to change a fearful flight into an honourable resistance ; she is sometimes so indiscreet , as thinking to shun an evil , she runs headlong upon it ; and oftentimes out of a strange fantasticalness , she engageth her self in a certain death , Hic rogo , non furor est , ne moriare , mori ? Mart. to shun a doubtful one .

If her effects be extravagant , her inclinations are not more rational ; for unless she be guided by wisdom , she easily degenerates into hatred , despair or loathfulness : we do not much love what we fear ; and as love is so free that it cannot endure constraint ; it is so noble , as it cannot tolerate an outrage ; all that doth affright it , irritates it ; when men will by violence overcome it , it turneth to Aversion ; and changeth all its gentleness into choler ; hence it is that Tyrants have no Friends ; for being bound to make themselvs dreaded , they cannot make themselves be beloved ; and their government being grounded upon rigour , Adjice nunc quod qui timetur timet ; nemo potuit esse terribilis secure . Sen. Ep. 109 ; it cannot produce love ; those who are nearest them , hate them ; the praises which men give them , are false ; and of so many Passions which they endeavour to excite , Fear & Hatred are the only true ones ▪ likewise , seeing that the mischief of their condition obligeth them to cruelty , they renounce Love , and care not though they be hated , so they be feared : God alone can accord the two Passions ; it is only he that can make himself to be feared of those that love him , and loved of those that fear him ; yet do Divines confess , that perfect Charity banisheth Fear ; and that those who love him best , are those who fear him least . But though it be usual for this Passion to turn it self into Hatred , yet is she not always permitted so to do , and this change is a sign of her ill nature ; there are some whom we ought to fear , and cannot hate , their greatness obligeth us to respect them , and their justice forbids us to hate them ; that Majesty which environs them , produceth fear ; but the protection which we draw from thence , ought to make us love them ; so as the propensity to Hatred is a disorder in Fear ; and to follow her irrational inclination , is to abuse this Passion .

She also easily changeth her self into Despair ; and though she march differing ways , she fals into the same praecipice ; for she paints out dangers in so horrid a manner unto Hope , as she makes her ●ose all her courage ; and this generous Passion suffers her self to be so far perswaded by ●er enemy , that keeping aloof from the g●od which she did pursue , they both of them turn to an infamous Faint-heartedness . But of all the monsters which fear doth produce , none is more dangerous than Slothfulness ; for though this vice be not so active as others , and that her nature , which is remiss , suffers her not to frame any great designs against Virtue , yet is it guilty of all the outrages that are done thereunto , and seems to be found in all the counsels which are plotted to her prejudice ; it hath such an aversion to labour , as it cannot endure Innocence , because she is laborious ; and we may say , that if it be not one of her most violent enemies , it is the most dangerous & most opinionated enemy , that Innocence hath ; it produceth all the sins which cover themselves with darkness ; and to make them cease , it would be only requisite to kill this their Father , which gives them their birth ; 't is this that nourisheth uncleanness ; and Love would have no vigour , were it not for it ; 't is this that entertains Voluptuousness ; and who to amuse her , doth furnish her with shameful entertainments ; 't is this that authorizeth Poormindedness , and which diverts it from those glorious labours that make men famous . 'T is this , in fine , which loseth States , which corrupteth Manners , which banisheth Virtues , and is the cause of all Vices ; mean while , it assumes to it self a venerable name ; and to colour its laziness , it causeth it self to be called honest Vacancy ; but certainly there is a great deal of difference between the rest of Philosophers , and the idleness of the Voluptuous ; the former are always a doing ; Multum prodest qui docet quid sit justitia , quid fortitudo , quid mortis contemptus , quid Deorum intellectus , quantum bonum sit bona conscientia . Ergo si tempus ad studia con●er as non deserueris , nec manus detractaveris . Sen. De Tranqui● . anim . c. 3. when they seem to do least , they are most busied ; and when men think they are unserviceable , they oblige the whole world to their labours . For they make Panegyricks on Virtue , they compose Invectives against Vice , they discover the secrets of Nature , or they describe the perfections of her Author ; but the later are always languishing ; if their mind labour , 't is for the service of the body ; if they keep from the noise of the world , 't is that they may taste pleasure with the more freedom ; and if they banish themselves from the company of men , 't is that they may be with lewd women : these wretches know how to conceal themselves , Otium sine literis mois est , & hominis viva sepultura , Sen. Ep. 83. but they know nat how to live ; their Palaces are their Sepulchres , and their useless rest is a shameful death . The leisure-times of good men must be rational , they must not withdraw themselves to solitariness , but when they can be no longer serviceable to the State ; they must leave the world , but not abandon it ; they must remember that they make a part of it ; & that whither soever they retire themselves , the Publique hath always a right in them : those are not solitary , but savage , who forgo Society , because they cannot endure it ; who keep far from the Court , because they cannot endure to see their enemies prosperity ; or that hide themselves in obscurity , Nam ' qui re & homines fugit , quem cupiditatum suarum infelicitas relegavit , qui alios feliciores videre non potuit , qui v●lut timidum atque iners animal metu oblituit , ille non sibi vivit , sed ven ▪ tri , somno , libidini . Sen. Ep. 59. because they cannot tolerate the brightness of Virtue . Rest , that it may be laudable , ought to have a just motive ; and he that hath neither Occupation , nor studious employment , is the Tomb of a living man . Now Fear out of a natural propensity turns her self into this infamous sin , and becomes lazy if she be not moderated : she apprehends labour ; and excusing her self upon her weakness , she perswads her self there is no exercise which doth not exceed her strength ; she imagineth difficulties in the easiest things ; and to be released from an honest occupation , she makes it pass for a punishment ; she finds nothing that doth not astonish her ; and the holy Scripture which knows very well the humour of fearful men , Dicit piger leo est in ieon● in itineribus ; sicut ostium vertitur in cardine suo , ita piger in lectulo suo . Prov. 26. teacheth us that when they want pretences to hide themselves , they go to seek them out in the Forrests , and to feign to themselves that Lions will come out of their Dens to surprize them by the way ; she never parts timorousness from Sloth ; & knowing what Affinity there is between these two Vices , she makes one and the same picture of them , Pigrum dejicit timor . Pro. 18. and sets them forth in the same colours .

To all these defects we may add Imprudence , which is not much less natural to Fear , than Sloth ; for though Natures intention was , to make her serviceable unto Prudence , and by her care to prevent the evils which threaten us ; yet it so falls out by a mischievous irregularity , as she that ought to free us from evil , engageth us therein ; and that the Passion which ought to give us counsel , hinders us from taking it ; for Reason wills , that we consult as often as any important affair happens , the success whereof depends not absolutely upon our power ; and the evils which Fear considers being of this nature , it seems she would move us maturely to deliberate , and to seek out the means how to defend our selves from the enemies that assail us ; Pavor sapientiam omnem mihi expectorat . Terent. and yet she puts so much confusion into our mind , that she makes us incapable of consultation ; and she deciphers forth dangers so dreadful to us , as banishing wisdom , she hurries us into Despair : so by two contrary effects , she obligeth us to ask counsel , and will not suffer us to receive it ; she makes us know our indigence , and will not permit us to seek out a remedy . We must therefore be careful , how we make use of so strange a Passion , and which contrary to the design of Nature , offers us her light to discover the evils that are to come , and yet refuseth it us to shun them : Wisdom will amend this fault , and the following Discourse will shew us what means we must use to deal with Fear .

The THIRD DISCOURSE . Of the good use of Fear .

WE must not think it strange , that Passion may be criminal since she is indifferent ; & we ought not to complain that she neighbours upon Vice , since Virtues self is thereby besieged ; for all morality confesseth , that there is no virtue which is not environed by sins , & which sees not an enemy threatning her on either side . Clemency , which may be termed the ornament of Princes , & happiness of States , stands in the midst between Indulgence and Severity ; let her step never so little awry , she lights upon one of these two Monsters ; and assuming some one of their qualities , she unluckily loseth all her own . Fortitude , or that Valour which encourageth Conquerors to glorious Enterprizes , is placed between Rashness and Remisness ; if she expose her self unadvisedly , she becomes Rash ; and if she too carefully preserve her self , she is suspected to be cowardly : Liberality which wins the heart , after Power hath conquer'd the Body ; is quarter'd between Avarice and Profuseness ; if she husband her goods more carefully than decency permits , she is accused of Avariciousness ; if she indiscreetly lavish them , of Prodigality ; but the Passions seem to me to be more happily quarter'd ; for if they be assailed by a Vice , they have a Virtue to defend them ; and if they prove faulty , they may also prove Innocent : this is evidently seen in Fear , which being serviceable to Sloth and Despair , may be the like to Wisdom and Shamefastness ; and by means of these two may preserve all other Virtues .

Though Fear be shy , and affrightned with the evils which she discovers , yet doth she much resemble Wisdom , that a little aid may make her take her nature upon her : this Virtues chief employment , according to the judgement of all Philosophers , Prudentia praesentia ordinat , futura praevidet , praeterita recordatur . Vi●ruv . is to consider things past , to govern things present , and to foresee things Future ; but she is more taken up with what is to come , than with what is present , or what is past : for to boot , that the present is but a Moment , and that it comprehends but a small number of Accidents , it is sensible , and our eyes are only requisi●e to judg thereof ; the time that is past is no longer in our power ; all the wisdom of the world hath no jurisdiction over it ; it is not hard to be known , and our memory ( if it be not very faithless ) represents unto us the events which it hath produced ; but the time to come is as doubtful as concealed ; it is environ'd with darkness which cannot be dissipated ; it draws along with it a prodigious train of Adventures , which cause a thousand alterations in Individual men , and in Common-wealths ; so as Futurity is the chief object of Wisdom , which considers the other differences of time , only that she may the better judge of this : she studies not what is past , save only to know what is to come ; and she governs the present time , only to assure her self of the Future . Consiliari quoddam divinum est . Arist. Great Politicians have therefore believed , that Wisdom was a Divine Virtue ; that one could not consult the event of things without assistance from heaven ; and that to be a happy Councellour , a man must be a true Prophet : now Fear is of the nature of Wisdom ; for though she call to mind past evils , though she busie her self about the present , her particular entertainment is in future evils , and she useth all her best means , either to keep them far off , or to withstand them ; 't is true , she implores help of Hope , and makes use of the courage thereof to rid her of her enemies ; but she more resembles Wisdom , which after having foreseen a danger , useth the valour of Souldiers to repell it ; for men are not so happy , as to possess these two Virtues both together ; they require different tempers ; and though they mutually assist one another , they seem to have protested never to meet in one and the same person : Wisdom is the portion of those old men that are grown white-hair'd in business , and who have spent all their lives in observing the Humours of People , the revolutions of States , and the divers changes of Fortune ; Valour on the contrary , is the Portion of young men , who having more Vigour than Experience , are fitter to execute than to deliberate ; and succeed better in Combats , than in Counsels . It appertains only to the eternal Word , to be at once both Wisdom and Power ; the Arm and the Idaea of his Father : but amongst the creatures these qualities are separated ; and who hath much strength , hath but little knowledg ; to make these two incompatible advantages meet , Heaven must do a miracle ; and it is not more difficult to agree Fire & Water , than to unite Wisdom & Fortitude : It must also be confess'd , that as Fear is fuller of Advisedness than of Generosity , she hath likewise more Light than Heat , and is far fitter for Counsel than for Combat . In fine , she is accused in taking things always in the worst sense , and of making evils greater than they are ; She resembles ( say they ) those faint-hearted Spies , which Moses sent to discover the Land of Palestine ; who thought by their false reports to have turned the Iews from so noble a conquest : she makes a Mountain of a Mole-hill ; all beasts appear Monsters to her , and she thinks all dangers which she sees , inevitable . 'T is true , she doth almost always judge the worst ; and that she may be abused , doth paint out evil in its proper deformity ; but surely , in so doing , she remembreth Wisdom the more , which never adviseth of what is to come , without fore-casting all the difficulties that may arrive , & without preparing forces to fight with such enemies as may assail her : she doth not consider only what is done , but what may be done ; when she sees an evil , she will know the progress thereof ; and takes some little trouble to procure assured quiet . Si vis omnem solicitudinem exuere , quicquid vereris ne eveniat , eventurum utique propone ; & quodcunque illud malum est , tecum metire . Sen. Ep. 24 The Stoicks have no better expedient to defend themselves against an evil that threatens them , than to imagine it will happen , and to withstand it in their minds , that they may have the better of it in effect ; so as by the judgment of our enemies , wisdom hath no other Maxim than Fear ; and this faithful servant moves not , but as her Soveraign doth .

'T is true that as she neighbours upon the Senses , and resides in that part of the Soul wherein combustions are framed , she always apprehends trouble ; and her judgments are almost always accompanied with commotion ; but the understanding may easily disabuse her ; and by the brightness of its fire , may dissipate the Fogs which rise from the Imagination ; it must bind her to consider such objects as she is afraid of , Tolle istam pompam sub qua lates , & stultos territas : Mors es quam nuper servus meus , quam ancilla contempsit . and make her the bolder by making her view the cause of her astonishment at a nearer distance ; she must take away that Solemnity from Punishments which makes them so dreadful , and those complaints from Grief which make her so eloquent ; it must teach her , that under those deceitful appearances , there is but a common death which Children have endured , which Souldiers have overcome , and which Slaves have contemned ; the most appearing torments are not always the most violent ; a stopping of the Urine is more painful than being broken on the wheel ; one troubled with the Gout , suffers many times more pain in his bed , than an offender doth on the Rack ; & a man whose head is cut off , endures not so much as he that dies of a Fever ; it belongs then to the understanding to perswade fear that all those things which affright us , are not those which harm us ; that the greatest appearing evils are not the most sensible , and that those which appear least , are oft-times cause of greatest pain . Thus will she be fixt against evils ; and suffering her self to be guided by Reason , she will have no more apprehensions , than what shall be necessary to keep her from being surprized .

But if Fear may be serviceable to us in withstanding Vice , she may be made use of to defend Virtue ; and this seems to be the chief end for which Nature hath ordained her : for Shame is nothing but a Fear of Infamy ; and this innocent Passion is the protectress of all Virtues : 't is to her that Judges owe their Integrities , Souldiers their Courage , and Women their Chastity : 't is by her care that Piety is preserved ; and all the world must confess , that not any Affection of our soul is more delectable , or useful , than is Shame . Since we owe so much unto her , 't is reason that we acknowledge it , and that we give her the honour she deserves ; she carries the colour of Virtue , and that blush which spreads it self over her face , is a mark of her Innocence ; but she is so very nice , that the least thing in the world may corrupt her ; she is like those Fruits new gather'd , whose verdure is lost assoon as they are handled ; she her self destroys her self ; she is offended at the praises that are given her ; and women are made to lose her by being reproached for her : If she be easie to be lost , she is as hard to be regain'd ; for though she be of a mild nature , yet she is Stately ; and being once banish'd , she is very hardly recalled . Hope doth oft-times succeed Despair ; Et qui redire nescit ut periit pudor . Sen in Agamemn . Joy resumes the place which Sorrow had possest , and sometimes Hatred turns to Love ; but Shame never appears upon a Face , when once it is driven thence by Insolence and Impudence : as this Passion is a companion to Purity , so is she of her Disposition ; the loss of either is irreparable ; she so loaths Sin , as she cannot endure the sight thereof ; she blushes at the very name of it , and she summons in all the bloud of her heart , to succour her in defence of her self against her enemy . But she is never of more might than when she fights in the defence of Virtue ; for she doth such mighty things in her behalf , as she always procures her glorious victories ; she obligeth all the Passions to second her ; she sets out guiltiness in so ghastly a manner to them , as she augments their hatred thereof ; and so presents Innocence to them so beautiful as she augments their love thereof : she awakens Hope , encourageth Audacity , irritates Desire , and enflames Choler ; so as it is a Passion that disperseth it self into all other Passions , and which endueth them with new strength to maintain Virtues quarrel : though she be timorous , she encourageth Souldiers ; they are only valiant in being Ashamed ; and if they despise Danger , 't is only because they fear Infamy , one fear drives out another ; and those who give not way to Valour , suffer themselves to be overcome by Shame : Though she be indulgent , she makes Judges severe ; and when men go about to corrupt them with bribes , or to frighten them with threats , she keeps them within their bounds by fear of Dishonour ; though she be Weak , she makes women couragious ; Quam peccare pudet Cy'nthia , tuta sat est . Propert. and whilst she displays her blush upon their visages , she scatters a secret virtue into their hearts , which makes them triumph over those dangerous enemies that pursue them . This Sex hath no other strength than what it borrows from this innocent Passion ; it preserves it self only by the fear of Infamy ; and who should take this defence from it , would easily bereave it of all its other advantages . Nature it self , which very well knows it loves Beauty as well as Virtue , hath perswaded it , that Shame makes it more approved of : in effect , Shamefastness is an innocent paint ; women never seem fairer than when they are somewhat shamefac'd ; aud there is no face , how taking soever , which receiveth not a fresh lustre from the innocent blush which accompanies Shamefastness ; she is so appropriated to Virtue , as men have a good opinion of all them that have her ; and she defends the interests of Reason with so much fervency , that the Empire thereof would ere this have been overthrown , if this Passion had been banished from off the earth .

For experience teacheth us , that more men abstain from sin for Shame , than for Duty ; and that the Fear of Infamy hath more power over mens minds than the love of Innocence . The Devil therefore very well knowing that this Passion is averse to his designs ; and that to make us lose it , our nature must be destroyed , endeavours to perswade us that Virtue is criminal , to the end that it being thought infamous by us , Shame , which always defends her , may be enforced to abandon her : He thought it was easier to take from Virtue her estimation , than Innocence from Shame : not being able to corrupt Shame , she hath gone about to deceive her ; and to make her lose her aversion to sin , he hath made her believe sin to be glorious . This Errour is so generally dispers'd throughout the whole world , as there are now adays some Virtues which are esteemed Infamous , and some Vices Honourable ; Revenge passeth for greatness of Courage , and forgetting of Injuries for meanness of Spirit ; Ambition is illustrious ; and because it sets upon Crowns , means to be no longer ashamed ; Modesty and Humility are despised ; and because they delight in Solitariness and Silence , they have lost all their glory . Opiniatricy in a fault , is the mark of a stout spirit ; Penitence and Change of life , an argument of Weakness ; thus all Things are confounded , and Shame suffering her self to be seduced by opinion , sides with Vice , not thinking of it , and forgoes Virtue : Itaque quod unum habebant in malis , honum perdunt , peccandi verecundiam : laudant enim ea quibus erubescebant , & vitio gloriantur : ideoque nec resurgere quidam adolescentiae licet , cum honestus turpi desidiae titulus accessit . Sen De vita beata . c 12. wicked men who hid themselves , now shew themselves upon the Stage ; and being no more ashamed ( which was the only good that remain'd among all their evils ) they become Insolent , and boast of their misdemeanors ; the way of salvation is block'd up unto them ; and since they have given Titles of Honour to infamous things , we cannot hope that Shame should convert them , or reduce them to their duties . To shun this evil , this innocent Passion must be disabused , and giving to every Object the name that it deserves , she must be withdrawn from the error wherein she hath indiscreetly engaged her self ; she must be perswaded that the humblest Virtues are most profitable ; and that those Vices which are the most Honourable , are the most dangerous : upon these good Maximes she will side with Innocence again ; and repenting for having suffer'd her self to be deceived , she will so much the more hotly pursue her enemies , by how much her hatred is augmented by their injurious dealing : and for that by defending Virtues interests , she shall likewise revenge her self of her own particular Injuries .

THE FIFTH TREATISE , OF CHOLER .

The FIRST DISCOURSE . Of the Nature , Proprieties and Effects of CHOLER .

THe Virtues are so streightly united one to another , as they are not to be parted without using of violence : oft-times also they mingle one with another ; and these noble habitudes are blended together , that they may make up one single Virtue . Clemency , which makes Kings reign happily , borrows her beauties from two or three of her companions ; she ows her good Government to Prudence ; her Mildness to Mercy ; and her Glory to Generosity . Valour , which makes Conquerors triumph , holds all her riches from the liberality of all other Virtues ; and he that should take from her the stateliness which she derives from Magnanimity , the address which she takes from Discretion , and the Moderation which she receives from Justice , would leave her but a vain shadow of all her real greatness . Though the passions hold not so good Intelligence as do the Virtues , yet are there some of them which never forsake one another ; and there are some others which live wholly upon borrowing ; and which would be poor , should the rest forgo them . Hope is of this nature , for she hath no other goods than what are given her ; and were she forsaken by Desire , which eggs her on , by Fear , which holds her in , and by Audacity , which encourageth her , nothing but a bare name would remain unto her .

Choler is of the same condition ; though she make so much noise , she draws all her force from the Passions which compose her ; and she appears not to be couragious , ●●ve only that she is well accompanied ; she is never raised in our souls uncalled by Sorrow ; she endeavours not satisfaction for injuries done unto her , Ira , sicut & ultio , doloris confessio est . Sen. De Ira. l. 3. c. 5. unless sollicited by Desire , provoked by Hope , and encouraged by Audacity ; for he that is irritated , promiseth himself revenge of his enemy ; but when he is so weak , as he cannot hope for it , his Choler turns to Sadness ; and wanting the Passions which did feed it , it loseth both Name and Nature .

From all this Discourse it is easie to gather , that Choler is nothing else but a Motion of the Sensitive Appetite , which seeks Revenge for an Injury . Aristotle therefore thought she was Rational , and that even in her Fury , she had some shadow of Justice ; Nulli irascenti sua ira videtur injusta . Aug. l. De vera Innocent . c. 3.19 . the truth is , she is never moved , but when she imagines she hath received some injury ; and if she take up Arms , 't is to revenge wrongs which she thinks have been done unto her ; herein she is much less faulty , than Hatred ; for this later wisheth evil directly unto its enemy ; and without seeking any pretence or excuse for its fury , desires the ruine of the party persecuted ; but the other wisheth him only punishment for his fault , and looks not upon Revenge , as an irrational Excess , but as a just chastisement : the later is hardly ever pacified , but dischargeth its cruelty upon the Innocent , and pursues the dead even to their graves : if we may believe Poets , it descends into Hell , to torment the damned there ; and would mount into Heaven , if it could , there to afflict the blessed ; but the other is satisfied when she is Revenged ; when she thinks that the punishment equals or exceeds the Injury , she is appeased , Iram saepe misericordia retroegit . Sen. l. 1 De Ira. c. 16. and by a providence of Nature , turns to Pity ; she spares the faultless , and when even the faulty become distressed , she loseth her desire of Revenge : I confess she grows greater when withstood ; and that when she hath the better of her enemies , Haec non est ira , feritas est ; nec illi verbera , in ultionem petuntur , sed in voluptatem . Sen. l. 1. De Ira. c. 5. she delights in their defeat ; but she seeks not that infamous content which Tyrants feel in the death of their subjects ; for they seek not so much to revenge themselves of an Injury , as to content their brutish Cruelty ; and in punishing Innocents , are guided more by the motions of Fury , than of Choler : In fine , all the Philosophers have had so good an opinion of Choler , as Aristotle was perswaded , Calcar est virtutis , hac erepta , inermis , animus , & ad conatus magnos piger , inersque . Ar. in Sen. l. 3. De Ira. c. 3. she sided always with Virtue against Vice ; that it was she that encouraged us to gallant actions ; and that the high enterprizes of Princes were no less the effects of this Passion , than of Virtue ; he believed , that all the disorders of our soul , which contributed to Voluptuousness , were not to be tamed but by Choler ; and that the concupiscible appetite would pervert Reason , were it not withstood by the Irascible ; one would think to hear him speak that all great men are Cholerick ; that this Passion is not only the mark of a good Nature , but of an excellent Courage ; and that a mans mind can conceive nothing of Generous , if it be not a little irritated .

I believe , with him , that this resentment of our soul may be profitably employed in the service of Virtue , when it is moderated by Reason and Grace , but certainly it stands in more need of their guidance , than do the rest ; and as it is extreamly violent , so causeth it great disorders , if it be not carefully suppress'd ; for let it have what inclination it pleaseth to Good , it is too sudden to be regulated ; and though it seem to love Justice and Reason , yet is yet too furious to be just or reasonable ; Naturae curis debemus quod hanc furorem contraxerit , actum esset de hominibus si pertinax ira fuisset : adhuc cum brevi duret , quid pejus ? we should be undon , were Choler as opinionated , as it is sudden ; & the earth would be but one desart , if Passion were as lasting , as it is hot : Nature could not better shew her care she hath of our preservation , than in giving narrow bounds to the wildest of our Passions ; and since the love she beareth us , hath obliged her to make Monsters barren , and to allot but short lives to the most furious Beasts , she was bound to affix brevity to Choler , and to allow a short term of time to so dangerous a Passion : nor doth her short time of duration keep her from causing much mischief ; she employs to her utmost those moments which Nature hath given her , and in a few hours commits many outrages : for to boot , that she troubles the minds of men , that she changes their colour , that she seems to play with their bloud , ( making it sometimes withdraw it self to the Heart , sometimes disperse it self over the Face ) that she sets the Eyes on fire , and she fills the mouth with Threats , and that she arms the Hands of as many as she meets withal , she produceth much more strange effects in the world ; she hath , since its birth , changed the face thereof a thousand times ; there is no Province wherein she hath not committed some spoils ; nor is there any Kingdom which doth not bewail her violence : those ruines which have formerly been the foundations of some goodly City , are the remainders of Choler ; those Monarchies that whilome gave Laws to all the earth , and which we know only by Story , Aspice nobilissimarum Civitatum fundamenta vix notabilia , has ira dejecit . Alpice solitudines per multa millia sine habitatione desertas : has ira exhausit . Aspice tot memoriae proditos duces , mali exempla fati , alium ira in c●bili suo confodit , alium inter sacra mensae percussit , alium filii paricidio dare sanguinem jussit . Son . lib. 1. De Ira. c. 2. complain not so much of Fortune , as of Choler : those great Princes , whose pride is reduced to ashes , sigh in their graves ; and accuse only Choler for the loss of their Lives , and ruine of their States ; some of them have been assassinated in their Beds , others like Sacrifices offer'd up at the Altars ; some have unfortunately ended their days in the midst of their Armies , when all their souldiers that environed them could not defend them from death : others have lost their lives in their Thrones ; the Majesty that shines in the faces of Kings , not being able to frighten their Murderers ; some have seen their own Children make attempts upon their persons ; others have seen their Bloud shed by the hands of their Slaves : but not complaining of the Paricides , they complain only of Choler ; and forgetting all their particular disasters , they only condemn this Passion , which is the plentiful and the unfortunate Spring-head thereof .

And certainly , they have reason for their complaining , since of all the disorders of our soul , there is none more savage , nor more irrational than this . I know not why Aristotle imagined it was serviceable to reason , and that it always moved as she did , unless it be that it had a design to teach us that this Passion being more Ambitiou● than the rest , would seem Rational in he● Excess ; and by an execrable attempt oblige Reason her Soveraign , to defend he● Slaves injustice ; for she always seeks Excu ▪ ses for her faults ; though she shed human● bloud , though she offer up Innocents sacrifice ▪ crifice , beat down whole Towns , and bur● their Inhabitants under their ruines ; sh● will be thought to be Rational : she some ▪ times knows well enough the vanity of he● resentments , yet she without reason perseveres in them , lest men should think she had no reason to begin ; Her injustice makes he● opinionated ; Perseveramus ne videamur coepisse sine causa ; pertinaciores nos facit iniquitas irae , & augemus ; quasi argumentum sit juste irascendi graviter irasci . Sen. l 3. De Ira. c. 29. she grows hot upon design she will have her Excess to be an argumen● of her Injustice , and all the world to imagine , that she hath punished her enemie● justly , because she hath punished them severely . See then what she borrows of Reason , and how much more insolent she is in other Passions , which are blind in their un● ruliness , and only offend their Soveraign● because they know not his Authority ; bu● this Passion doth impudently abuse her , and by a fearful tyranny employes her Soveraign to excuse her faults , after having made use of her to commit them .

I therefore think , Seneca had great reason to say that she is more faulty than the vices themselves , and that she commits injustice , whereof they are not guilty . Avarice heapeth goods together , and Choler dissipateth them ; the former only hurts her self , and obligeth her heirs that are to succeed her ; Ira patri luctum , marito divortium attulit , magistratui odium , candidato repulsum . Sen. 3. De Ira. cap. but the latter hurts all the world ; and as if she were a publick contagion , she puts divisions in Families , divorceth Marriages , and engageth Kingdoms in War : Uncleanness seeks a shameful delight , but such as only hurts the parties in fault ; & Choler seeks an unjust one , which is prejudicial to Innocents : Envy , as malicious as she is , contents her self in wishing ill unto another ; she leaves the execution thereof to Fortune ; and remits to her the accomplishing of her desire , but Choler is so impatient , she cannot attend this blind Power , but preventing the rigour thereof , she takes delight in making men miserable . In fine , she is the cause of all evils , Nihil est simultatibus gravius : has ira conciliat . Nihil est bello funestius : in hoc potentium ira prorumpit . Sen. 3. De Ira. c. 5. and there is no fault committed , wherein she hath not a hand : there is nothing more obnoxious than Duels ; 't is Choler that entertains them : there is nothing more cruel than Murder ; 't is Choler that adviseth to it ; there is nothing more fatal than war ; 't is Choler that causeth it : when she reigns in a soul , she stifles all other Passions , and is so absolute in her tyranny , as she turns Love into Hatred , and Pity into Fury ; for there have been Lovers , who in the height of their Choler have buried the same Dagger in their own bosoms , which they had just before plunged in their Mistresses bosom , committing two real murders to revenge one imaginary injury ; Avaritious men have been seen to betray their own inclinations , to content their Choler , throwing all their riches into the water , or into the fire , to obey the impetuosity thereof ; Ambitious have been known who have refused proffer'd Honours , trampled Diadems under foot , because Choler , which wholly possess'd their souls , had driven thence the desire of Glory .

Nullam transit aetatem , nullum hominum genus excipit , tam inter Graios quam Barbaros potens : non minus pernitiosa leges metuentibus , quam quibus jura distiguit modus virium . Sen. 3. De Ira. c. 2. Nevertheless , though she be so pernicious , yet there is no Passion more common ; and it seems that Nature , to punish all our faults , hath intended that she should persecute all men , as a revengeful Fury ; there is no Nation which hath not felt her Rage ; and of as many people as there are , differing in Customes , Apparel , and Language , there hath not as yet been any found exempt from this cruel Passion : We have seen whole Nations that have defended themselves against Riot , favour'd by Poverty ; and who have preserved their Innocence through their never knowing riches : we have seen of them that having no abiding place , have kept in perpetual motion ; & banish'd Sloth , for not having known the art of building houses ; we have seen others , who have gone naked , and whom neither Shame , nor Necessity hath been able to instruct , to make themselves Clothes ; we see some which possessing all in common , cannot dispute for a part ; and who not having lost all their natural purity , are ignorant of the injustice which Avarice causeth to arise amongst us ; but there hath not yet any been known which have been exempt from Choler ; she reigns as well among people that are civiliz'd , as among Barbarians ; she commands in all parts of the earth ; and where she hath not yet introduced the use of Musket and Sword , she employs Bows and Arrows in her revenge .

In fine , Caetera viri● singulos homines corrip●●●● Hic unus a●●●ctus est qui interdum pu●●lice coucipitu● . Sen. 3. De Ira. cap. 2. one only Passion hath never been seen to agitate a whole Province , or to possess a whole Army : Love , though it be the master of Passions , was never able to make a whole Town in love with one Woman ; Helena had but a few Lovers ; & of so many Captains as fought for her at the siege of Troy , none but her Adulterer and her Husband were taken with her beauty : Avarice makes not all men sordid ; and if some heap up riches , other-some squander them away ; all men are not troubled with Ambition ; if some seek after Honours , others shun them as much ; if some are forward to shew themselves , others will hide themselves ; and amongst so many guilty people , some are always found that are Innocent ; Envy is no publick Malady ; and if Virtue hath her enemies , she hath also her admirers : but Choler is a Contagion which spreads it self through a whole Town in a moment ; one Oration hath made a whole Nation take up Arms , and Men , Women , and Children , agitated with this Passion , have been seen confusedly to kill their own Citizens , or declare war against their enemies ; Subjects have revolted against their Princes , Souldiers have conspired against their Commanders ; the common people have bandied against the Nobility , Children have risen up against their Parents , and all the rights of Nature have been violated at the solicitation of Choler .

But that which is most vexatious in this so strange malady , is , that it takes its beginning from all things ; for though it be so great , and that it enlargeth it self like fire , a very small spark is sufficient to kindle it ; 't is so easie to be moved , as that which ought to appease it , doth oft-times provoke it , and what might satisfie it , offends it ; a servants negligence sets it on foot , the freedom of a friend makes it stark mad , and the scoffing of an enemy engageth it in a Combat . Notwithstanding all these mischiefs , Choler would be to be born withal , if it were capable of counsel ; Non paulatim procedit , sed dum incipit tota est : caetera vitia impellunt animos , ira praecipitat . Sen. 3. De ira . cap. 1. but she is so violent even in her birth , as she cannot receive the advice that is given her ; for she grows not by degrees like other passions ; she doth not encrease with Time , she needs not moneths to get root in our hearts , a moment suffereth her to form her self ; she marcheth not a slow pace , as doth envy , or sorrow ; she is of full force at the beginning ; at her birth she is at her full growth ; & if other passions in their heat thrust us forward , this in her ftry doth precipitate us . As she is so sudden , we must not wonder if she be inconsiderate ; and if she make us hazard our lives to revenge an injury ; for she listens only to her own desires , she only follows her own motions , and she acknowledgeth no other Laws but those of her own violence ; she never sets upon her enemy without discovery of her self ; she gives him never a blow without running the hazard to receive a greater ; she loseth the victory , by being too eager in the pursuit thereof , In armis ira obliviscitur Martem esse communem , venitque in alienam potestatem dum non est in sua . Sen. 3. De Ira. cap. 1. and falls into the power of her enemy , because she is not in her own . Though all these evil qualities make us see clear enough , how easie it is to abuse Choler , and how hard it is to make good use thereof , yet will I not forbear to pursue the order I have prescribed unto my self , and to employ the two remaining Discourses , in making appear what Vices , and what Virtues she may take part withal ; but for the present I confess , that so violent a Passion doth not yield much to Reason , and that if we be not the more strongly assisted by Grace , to resist her , she is very hardly to be overcome .

The SECOND DISCOURSE . Of the evil use of Choler .

SInce Choler is nothing else but a Natural Revenge , and that the one and the other of these do boast of Justice , and greatness of Courage , I can find no better way to discover the evil use thereof , than by making the Injustice and Pusillanimity thereof appear . For most men persist not in their disorders ; but for the esteem they have thereof , and those who are incens'd , continue their desire of Revenge , only because they think it reasonable : the Incontinent excuse themselves upon their weakness ; and if they be not blind , they approve not of a sin , which Reason & Nature do condemn ; the Envious , and Detractors seek pretences for their calumnies ; and knowing that their fault is accompanied with unworthiness , they cunningly disguise it , and strive to give it some colour of Justice ; but Revenge and Choler believing themselves to be grounded upon Reason , demean themselves insolently , and would perswade us that all their excesses are as just as courageous ; mean while they have nothing of what they think they have ; Ne illud quidem judicandum est , aliquid iram ad animi magnitudinem conferre , non est enim illa magnitudo , tumor est : tantumque abest à magnitudine animi , quantum à fortitudine audacia a fiducia insolentia , à severitate crudelitas . Sen. l. 1. De Ira. c. 16. and of all the motions of our soul , there is none more unjust , nor more pusillanimous . Men imagine it is Generous , because it is useful among great ones ; and perswade themselves it is Noble , because it takes up its abode in the hearts of Kings ; but certainly Choler is not so much a proof of their Greatness , as of their Weakness : had not Voluptuousness mollified them , and had not that tenderness which accompanies good successes made them so sensible of the least injuries they would not so easily fly out into Passion , they would contemn Outrages ; and knowing that their own dignity raised them out of the reach of Storms , Nulla res magis iracundiam alit quam luxuria . Sen. 2 De Ira. c. 26. the● would laugh at the vain endevours of thos● that go about to offend them ; but the slave●ry they require of their subjects , and th● shameful obsequiousness render'd to a● their desires , makes them be offended wit● a just liberty . They take good advice fo● neglect , and rational Counsels for an un●dermining of their Authority : they canno● endure a Truth : and Fortune hath mad● them so tender , as suspitions serve them fo● proofs to condemn the innocent : they are like to those that having not a perfect health , cannot endure a clear air , nor the light of the Sun , the least exercise disquieteth them ; and what would be but a Diversion to one in health , doth trouble and incommodate them : thus the most part of great personages cannot bear with Fidelity in their Domesticks ; Truth must be corrupted , if you will have them to receive it ; and the temper of their minds is so weak , that sincerity in a servant is able to offend them : the remedies which men present unto them seem to them poysons ; they think men aim at their Honour , while they reprehend their Faults ; and let them express themselves therein , in never so mild terms , they always take it for an injury . Who sees not , that this greatness is meer weakness ; and that the Choler which transports them , is a mark of the infirmity which accompanies them ?

Thus the holy Scripture , Non est caput nequius super caput colubri , & non est ira supra irā mulieris . Eccl. 35. which very well knows the original of all our disorders , teacheth us , that the malice of Women is not more violent than that of men , save only because their nature is more infirm , and that they have not strength enough to sustain the impetuosity of this Passion : for when she finds resistance , or cannot easily work her end , she presently slackens , and losing her rage , suffers her self to be guided by Reason ; but when she meets with any one that gives himself over to her power , who suffers himself to be born away by her motions ; and who hath not strength enough to oppose her violence , she takes the freedom to fly at all ; and believes that she may promise her self any thing from a slave , who can refuse her nothing : if she possess the soul of a King , Perierunt omnia , ubi quantum suadet ira , fortuna permittit . Sen. 3. De Ira. c. 16. who hath not courage enough to defend himself against her tyranny , she makes use of the weakness of his mind , and of the strength of his Fortune to execute all her designs ; she perswades him that Revenge is glorious ; that a Prince is never more absolute than when he is dreaded ; and that of all the marks of Soveraignty , there is none more certain than the death of Enemies : then States become Tyrannies , Towns are overflown with the blood of Subjects , the number of Executioners is greater than that of the Offenders ; and all things are in a deplorable condition , because Choler abuseth the power of a Prince , who cannot resist her . What hath not she undertaken , when she hath had Kings for her slaves , and made use of their power to execute her Fury ? What marks of Cruelty hath she left in the world , when she hath reigned in the hearts of Monarchs ? What Champaigns hath she strew'd over with dead Garkases ? And what Provinces hath she made desolate ?

Cambyses , to satisfie his Choler , made the noses of all the Inhabitants of Syria be cut off ; and judging that Death was too common , and too honourable a punishment , Pepercisse illum judicas quod non tota capita praecidit novo genere poenae delectatus est . Sen 3. De Ira. c. 20. he would invent another which should be as strange as shameful . He had dealt more ignominiously with all the people of Ethiopia , had not a happy accident withstood the execution of so damnable a design ; for he was surpriz'd by a Famine in the Desarts , which forced him to return to his own State ; but before he put on this resolution , he follow'd the mad counsel of his Choler , and suffer'd the best part of his Army to perish by Famine ; when his souldiers wanted Victuals , they fed upon the leaves of trees , and such Herbs as the uncultivated Earth brought forth ; when they were engaged in the Desarts , and that the scorching Sands afforded them no further nourishment , they ate the Leather of their Bucklers , and all such other ●hings as necessity enforceth men to make ●ood of ; but when they could see no end of this their forlorn condition , this unnatural Prince provided them a food more cruel than the Famine ; he made them be decimated , and forced them to eat one another ; his Passion govern'd in him amidst so many misfortunes ; Agebat adhuc ira regem praecipitem ; cum partem exercitus amisisset , partem cotredisset ; donec timuit , ne & ipse vocaretur in sortem , tum demum signum receptui dedit . Sen. 3. De Ira. c. 20. and after he had lost one part of his forces , and eaten up another , he had not resolved to retreat , had he not feared that the lot might at last have fallen upon himself , and so have made him try the excess of that cruelty which he had commanded : but , to shew that Unworthiness is inseparable from Choler ; this savage monster made exquisite Cates be carried upon the backs of his Camels , whilst his miserable souldiers committed murders to defend themselves from famine ; and left posterity in dispute , who were the most to be commiserated , those who lived in so much misery , or those who died with so much cruelty . In fine , Choler never goes unaccompanied with weakness ; and it sometimes a generous word escape her mouth , it always proceeds from a base soul ; and which affects Greatness , only to cover its Baseness .

Caligula is reported to have been offended with the Heavens , when their Thunder hindered his Sports ; that he challenged his gods to fight with him ; and that using the words of a Poet ; he said to them , Either take me out of the world , or I will take you out of it . Into what degree of madness had his Choler thrown him ? For he must not only imagine , that his gods could not hurt him , but that their fortune , as wel as that of men , depended upon his will . Ultimae enim patientiae vi sum est , eum ferre , qui Jovem , non ferret . Sen. De Ira. l. 1. c. ult. Seneca was of opinion , that this insolence cost him his life , and made his Subjects conspire against him ; for they thought it past Patience , to tolerate a man that could not tolerate the gods . Choler then hath nothing in it of Greatness ; and even then when she seems to contemn both Heaven and Earth , she discovers her unworthiness ; or if you take her Excesses for marks of her Greatness , confess , that Riot is magnificent , because it builds Thrones of Gold , decks it self with purple , cuts through mountains , turns the Channels of streams , encloses Rivers within Parks , makes Gardens in the Air , and finds inventions to remove Forrests : confess , that Avarice is a glorious crime , since it rolleth it self on Mountains of gold , it possesseth Territories as large as Provinces ; and that her Earmers have more ground to cultivate , than the first Consuls of Rome had to manage ; acknowledge , that Incontinence is Courageous , since she passeth the seas to seek out what she loves , that she fights either to come by it , or to keep it ; since women who are possess'd with this passion , despise death , to satisfie their desires ; and expose themselves to the fury of their Husbands , to please their Adulterers : Lastly , confess , that Ambition is generous , since she finds not any honour that contents her , will have all years bear her name , and that all Pens be employed in writing her praises ; but certainly all these passions are pusillanimous , what shadow soever they have of Greatness , they are in truth mean and poor ; and there is nothing great which bears not reason with it : or , to speak more like a Christian , there is nothing August but what is enlivened by the Grace of Jesus Christ .

But to the end you may not believe , I seek out hateful examples , to take from Choler that greatness of courage which she boasteth of , I will examine the reasons that are alledged in her defence , & consider her in a condition wherein she may challenge either praises or excuses . Ought we not to be angry when all Laws , Divine as Humane , are violated ? may not one give himself over to Choler , when she perswades us to revenge our Parents ? and is it not an action of Piety to be incensed against an impious ●retch who prophanes Altars , and disho●ors Churches ? I confess , this Passion cannot have fairer pretexts ; & that she is in her glory , when she is irritated for so rational subjects ; but you will find , that those who have been moved for the defence of their Countrey , will have the same resentments for the preservation of their pleasures ; that they will be as angry for the loss of a horse , as for the loss of a friend ; and that they will make it as great as business to correct a servant , as to beat back an enemy ; Non pietas Iram movet , sed infirmitas ; sicut pueri , qui tam parentibus amissis flebunt , quam nucibus : irasci pro suis non est pii animi , sed infirmi . Sen. 1. De Ira. cap. 12. it is not Piety , but Weakness , that excites this Choler ; and since she is highly mov'd as well for a word as for a murder , we must conclude , ●he is neither Courageous nor Rational : the greatest part , likewise , of our Revenges , are Injuries ; and we run hazard of committing a fault , as oft as we will be Judges in our own cause : our Interests blind us , and our Self-love perswades us , that the slightest injuries cannot be repaired , but by the death of the guilty : we are of the humour of Kings , though we be not of their condition ; and imagine that all the wrongs that are done to us , are as many High-treasons : we would have neither Fire nor Gallows used , save to punish our enemies ; & are unjust enough , to desire to engage the Justice of God in our Interests : we could wish sh● would let no , Thunder fall , but upon th● heads of such as have offended us ; and ou● of a height of impiety , we would that th● Heavens were always in Arms in our quarrel .

In humarum verbum est & quidem pro justo receptum ustio ; & à contumelia non differt nisi ordine ; qui dolorem regerit , tantum excusatiùs peccat . Sen. 2. De Ira. cap. 32. But though we made no such wishes , ye● would our Revenge be still irrational ; he● very name sheweth us , that she is faulty ; and though she seem so pleasing to those that cherish her , there is nothing more cruel , nor more pusillanimous ; for she differs from Injury , only in Time , and if he that provoketh be Faulty , he that Revengeth is not Innocent ; the one begins the fault , the other ends it ; the one makes the Chalenge , the other Accepts of it : & the second is not more just than the first ; save that the injury he hath receiv'd , serves for a pretence to do another . Therefore is it , that our Religion forbids Revenge , as well as Injury ; and very well knowing , we cannot keep the Rules of Justice in punishing our wrongs , she commands us to remit them into the hands of God ; and to leave the punishment thereof to him , whose judgments are never unjust : she teacheth us , that to revenge Affronts done unto us , is to intrench upon his Rights ; and that , as all glory is due to him , ●ecause he is our Soveraign Lord ; so all Re●enge belongs to him , because he is our edge : but that which is yet more admira●e in her Doctrine , and which surpasseth as ●ell the weakness of our Vertue , as of our ●ind , is , that she will have us lose the de●re of Revenge ; and that stifling this re●entment which Nature thinks so just , we ●ange our Hatred into Love , Orandum est pro inimicis , ut aut obtineatur ipsorum conversio , aut in nobis divinae bonitatis inveniatur imitatio Aug. l. De vera Innocent . and our Fury Mercy : he will have us imitate His Goodness ; and that , raised to a more than ●ortal condition , we wish well to those ●hat do us mischief ; he will have us pray to 〈◊〉 for their Conversion ; and that ( accor●ing to the example of his only Son , who ●btained Salvation for those that butcher'd ●im ) we ask p●rdon of him for our enemies : he reserves his highest rewards for Charity ; and teacheth us , that we cannot ●ope for forgiveness , unless we shew mercy ; 〈◊〉 raiseth this Virtue above all others ; and ●eversing the worlds Maxims , he will have 〈◊〉 to believe , that greatness of Courage consisteth only in the forgetting of injuries ; all his endevours are to blot out of our ●ouls the memory of offences , and hatred of our enemies : to hear him speak , you would ●hink his State were grounded on this Law only ; and that we cannot claim share in his Glory , if we do not imitate his Clemen●cy .

Humane Philosophy hath not been abl● to attain to this degree of perfection ; yet sh● hath observed , that Hatred was unjust , an● that Revenge was poorly condition'd ; sh● hath made use of weak reasons , to perswad● us to rare Virtues ; and when she hath no● been able to quite to abolish Choler , she hat● endeavour'd to asswage it : she hath shew'● us , that the world is a Republique , where●● all men are Citizens ; Sanctae partes sunt , si universum venerabile est : Ergo & homo homini sacer est , nam hic in majore tibi urbe civis est . Sen. 2. De Ira. cap. 31. that if the body wer● holy , the members thereof were sacred and that , if it were forbidden to conspire a●gainst the State , it was not lawful to at●tempt any thing against a man , who mad● a part thereof ; that it would be a strang● disorder , if the Eyes should fight against th● Hands , or that the Hands should declar● war against the Eyes ; that Nature , whic● had united them in one and the same body had inanimated them with one and th● same spirit ; and that , contributing to th● publick good , they should mutually assi●● one another , lest the ruine of one part migh● draw on that of the whole : that , thus 〈◊〉 were bound reciprocally to preserve themselves for the welfare of the State , knowing that Society subsists only by Love , and tha● body cannot live , when the members ●hereof are at discord . All these maximes codemn Revenge ; Nature , as corrupt as she 〈◊〉 teacheth us by the mouths of Philoso●hers , that Jesus Christ hath commanded us ●othing which is not reasonable ; and if we ●eed his Grace to keep his Commandments , it is not so much an argument of their difficulty , as a mark of our unruliness : as we ●aught to adore his Justice , that punisheth 〈◊〉 , we ought to adore his Mercy , which for●ifieth our weakness , and acknowledge , that ●he imposeth no Laws upon us , but that at the same time he gives us strength to observe them .

The THIRD DISCOURSE . Of the good use of CHOLER .

THe Poet had reason to say , That the way to Hell lay open to all the world , and that all men were indifferently permitted to descend thither : but that to get from thence when one was once entred there , and to see the light again after one had been in darkness , was a favou● which the Heavens granted only to tho●● Grandees that had merited it by their glorious labours : In voluptates & vitia descenditur ; in res asperas & duras subeundum est , hic impellamus animos , illic refraenemus . Sen. Ep. 123. there is nothing more eas● than to abuse Choler , and engage on● self in the unjust resentments of Re●venge ; corrupt Nature hath taught u● these disorders ; and without other instru●cters than our own desires , we find mean● every day how to content this Passion ; bu● assuredly , there is nothing more difficul●● than to make good use thereof , and she i● so hair-brain'd , as it is easier , totally to extinguish her , than to regulate her , and to banish her out of our soul , than to moderate her . For she is so violent , that she is not to be with-held , and so sudden , that she canno● be prevented ; her first motions are not in our power , and being once on the wing , she hath alredy acted most part of her outrages● the other passions are to be dreaded in their Progress ; like Scorpions which carry their poyson in their tayls , they reserve all their fury to the last ; and are never more dangerous , than when oldest : a budding hatred may be cur'd ; but , being increas'd with time , it is past remedy : an Envy which is not yet throughly shap'd , may be effac'd ; but when it hath gotten all its strength , the Heavens must work wonders , to stifle it ; a love which hath not yet past from the Eyes to the Heart , and which is rather a Complacency than a Passion , is as soon quench'd as set on fire ; but when 't is once gotten into the bottom of our soul , that it hath brought its flames into our Will , a long time is required to mortifie it ; and unless Hatred , Despite , and Jealousie come in to the aid of Reason , she will be perplex'd to triumph over so puissant an enemy ; but Choler hath all her forces in her Cradle , she is at full growth as soon as formed ; and as if she were of the nature of Spirits , she stands not in need of Time to grow in ; so as she is hard to overcome , even from the time she begins to fight ; and contrary to the humour of other Passions , she is more to be feared in her Cradle , than in her Saddle : she carries her poyson in her Head , as Vipers do ; if you think to stifle her when she is once on foot , you augment her fury ; and this monster is so wild , that the next way to appease her violence , is , to resolve to bear with her .

I should therefore counsel all those that would make her serviceable to Vertue , to prevent her birth , and to allay her before she be formed : It must be consider'd , that whatsoever it be that puts us in Choler , it ought not so much as to disquiet us ; Nihil ex his quae tristes agimus , serium est , nihil magnum : Inde vobis ira & insania est , quod exigua magni aestimatis . Sen 3. De Ira. c. 34. that we take offence at things , only because we know them not ; that Riches and Honour attract their greatness from our ignorance ; that the chances of Fortune , and our enemies injuries take their strength from our weakness ; as for such things which waken our desires , we must perswade our selves that they are not worth the wishing for ; that their loss is more advantageous to us , than their possession ; that they are not what they appear to be ; and that under a false shew of pleasure , they hide real griefs ; we cannot yet give them the names they deserve ; and out of a strange blindness we term our punishments Felicities : our Troubles proceed only from our Ignorance ; and we should never be surprized by Choler , if we did know , that it is Virtue which makes us rich and honourable ; all the good things that Fortune can bereave us of , are not ours ; though she suffer us to make use of them , she keeps the Soveraignty thereof to her self ; and oft-times she takes them from us , to teach us , that she doth but lend , not give us them : as they are rather favours of her Liberality , than effects of our Industry ; 't is fit , that after her prodigality , she should be covetous of them . In fine , all things that she disposeth of , are too mean for us to busie our selves about ; and we must not think it strange , Quod vinculum amoris esse debebat , seditionis atque odii causa est , idem velle . Sen. 3. De Ira. c. 34. that they put division between people who desire to enjoy them , and cannot endure the dividing of them .

As for unthought of Accidents , we must remember , that being in the world , we are subject to the Laws thereof : that we should be too nice , to pretend to dispensations which Kings have not obtained ; that nothing hath hapned in former ages which may not happen in this ; that our fortune is not better grounded , than that of so many Monarchs who have lost their Lives & their Kingdoms in one and the same day ; that our Health is no more setled than other mens ; and that being compounded of the same Element , others suffer no Maladies which may not happen unto us ; that our riches are not in safety , for their being well come by ; that Fire may devour them , Thieves may rob us of them , Strangers may purloin them ; that the power of a great Man , the Malice of a Judge , and violence of an Enemy , are accidents which may well be foreseen , but cannot always be shunned .

As for Injuries , if they be slight ones , we must despise them ; if bitter ones , we must sweeten them ; Non est magnus animus , quem incurvat injuria : Aut potentior te , an t imbecilior Jaesit , si imbecillior , parce illi , si potentior , parce tibi . Sen. l. 3. De Ira. c. 5. in fine . they will never do us much harm as they do their Authors ; an● if they be unjust , they will be glorious 〈◊〉 us : nothing doth exalt Innocence so much 〈◊〉 Injustice ; had not Socrates and Regulus ha● their Persecutors , they never had bee● praised ; they are only Famous , for tha● they have been unfortunate ; and they ow● the greatest part of their Glory to thei● Enemies Cruelty : Tyrants are requisite fo● the making of Martyrs ; and the ones rigou● is no less necessary than the others constan●cie ; we must not be troubled if our enemie● intention be unjust , Dat Ioseph sr●tribus munera ▪ quasi vellet solvere beneficium venditionis , proditionis , ejectionis in cisternam : non enim regnasset nisi veniisset . Philo Iudae . so that their action may be advantageous to us : Ioseph was obliged to his Brethren , their hatred made him glorious ; had he not lost his liberty ▪ he had never reigned in Egypt and had he not been imprison'd , he had never sate upon the Throne : what imports it us , that men● designs be evil , so long as he that manageth them by his Providence makes them serviceable to us ? And if we would not refuse to lose our Liberty to purchase a Kingdom ; wherefore should we not bear with an Injury , to gain an eternal Crown ? When these Reasons often thought upon , shall have made any impression in us , it will be very hard for Choler to surprize us ; she will be tractable in her birth , if we be prepared against her assaults ; for her violence proceeds rather from our weakness , than her own strength ; and methinks , we are fuller of Remissness , than she of Impetuosity .

With these precautions , I suppose , we may make some good use of Choler ; and that Kings and Judges may advantage themselves thereby , in the behalf of Justice : she should banish out of their hearts , Fear , and Lenity , when they indiscreetly oppose themselves against the severity of the Laws : she should fill with her noble fire their minds , which suffer themselves to be corrupted by Promises , or terrified with Threats : In fine , she should succeed Clemency , and fill the mouths of Kings with such awful words , as keep Subjects in obedience . Thus we see , the ingenious Poet gives Iupiter some Choler , Precibusque minas regaliter addit . Ovid. 2. Metam . as oft as he puts Thunder into his hand ; teaching Soveraigns , by this example , to have recourse to to this generous Passion , when they have in vain employed Mercy : 't is true , that this argument is not convincing ; and we must not wonder , if this prophane Poet attribute the motions of our souls to his gods , since he imputes its disorders to them ; and that , after having described to us their Murders , he acquaints us with their Adulteries ; bu● the holy Scripture , which was dictated b● the Spirit of Truth , teacheth us , that th● true God grows angry ; and that there 〈◊〉 some faults which cannot be sufficientl● punish'd , unless Justice borrow heart from Choler . Therefore 't is , that the Wiseman when he represents unto us that dreadfu● day , Accipietarmaturam zelus illius , induet pro thorace justitiam , & accipiet pro galea judicium certum : sumet scutum inexpugnabile aequitatem , acuet autem duram iram in lanceam , & pugnabit cum illo orbis terrarum contra insensatos . Sap. cap. 5. wherein God shall revenge himself o● his Enemies , he gives him weapons , where with to terrifie and punish them ; he stin● him up with Zeal and Jealousie ; he clothe● him with Justice , as with a Curass ; he put Judgment upon his head , as a Corslet ; h● puts Severity in his left hand , as a Buck●ler ; and Choler in his right , as a Lance ; an● makes him descend upon the earth in thi● furious equipage , to punish the Rebels o● his Kingdom . I very well know , that th● Prophet in this eloquent description fit● himself to our weakness , and his meaning 〈◊〉 not to perswade us , that Gods Choler is o● the same nature , as is ours ; nor that this passion doth trouble his rest ; which is not interrupted in hell it self , by the chastisements o● Devils : but we must confess , that Jesus Christ made use thereof , to revenge himsel● of the wrongs done to his Father , that he armed with whips and cords , those adored ●ands which were to be pierced with nails ; ●hat he suffered his just anger to be seen in his Countenance ; and did , in this condition , whatsoever Wise men use to do when they ●unish Crimes , or defend Innocence .

In fine , the wisest of Kings doth not be●●eve , that Kingdoms can be well govern'd without Choler ; he will have Princes sensible of their Injuries , that the Sword which they bear be as well employ'd in punishing Offenders , as in defeating Enemies ; and that they shew as much indignation when their Subjects violate their Laws , as when their Frontiers are seized on by their Neighbours : he is of opinion , that the Choler and Mildness of a King ought to maintain the peace of his Kingdom ; and using an excellent comparison , says , The one is as the roaring of a Lion , whereat all the wild beasts of the Forrests tremble ; Sicut sremitus leonis , ita & Regis ira , & sicutros super herbam , ita & hilaritas ejus . Prov. 19. the other , as the dew upon the Grass , which defends it from the heat of the Sun . But in all these just Commotions which accompany the correction of Offenders , the Prince must remember , that Punishments are Remedies , and that the Death it self which he ordains , Interim optimum est misericordiae genus , occidere . Sen. 1. De Ira. c. 16. is a kind of mercy which he shews to the Faulty : he banisheth some , lest their conversation may augment the number of the wicked : from others he takes their wealth left they abuse it ; he deprives others of thei● liberty , for fear they would employ it against the State ; he takes their life from them , when he thinks their mischief in●curable ; and he thinks to do them a favour when he condemns them to death . H● therefore is obliged to divide himself , be●tween the relation of a Judge and a Physi●tian , to deal with the same person , as with one that is guilty and sick ; and to mingle Mildness with Severity , left his Chole● prove more pernicious than profitable to his State .

If Kings are bound to be so cautious in the punishing of Rebels , private men may judge , what a hand they ought to hold over their Passions , and how mild their Choler ought to be , that it may be reasonable ; for their power is not equal to that of Kings ; they cannot be so highly injured , Salobrius est irae etiam juste pulsanti non aperire penetrale cordis , quam admittere non facie recessuram , & perventuram de surculo in trabem . Aug. Ep. ad Profutur . and their resentment is not so excusable . I will likewise advise them to stifle a passion , the use whereof is so dangerous ; and to dry up the Spring , that they may drain the Current : when it is natural to us , and makes up the chief part of our temperature , 't is very hard to subdue it ; and it is not in our power to change the Elements whereof we are compounded , or to mend the faults which Nature hath committed ; yet this mischief is not without its Remedy ; and if 〈◊〉 cannot be totally cured , it may at least be much qualified ; wine which sets it on fire must be cut off ; and as Plato saith , One fire must not be added to another : Plato vetat igne ignem excitare . Sen. l. 2. De Ira. c. 20. Choler must not be nourished with delicious viands , left the mind swell according as the body is strengthened ; it must be held in Exercise by moderate labour , which may diminish the heat thereof without extinguishing it , & which may turn all the fervency into scum : Pastimes will be of good use to her , provided they be not excessive ; & harmless pleasures , provided they be moderate , will allay her fury ; but when she is more Accidental , than Natural , and that she proceeds either from Sickness , which may have changed our Constitution , or from immoderate watchings which may have heated it , or from Debauchery which may have dried it up ; or from those other disorders which wound both soul and body , it will be no hard matto drive out an enemy , which holds no Intelligence in the place ; and which is only entertained in our hearts , by reason of our wretchedness .

But without seeking for so many remedies ; we may boldly use Choler agains● our selves ; and suffer this passion to punish those faults whereof we alone are guilty Self-love will hinder the excess thereo● well enough ; and without consulting with so many Masters , the care we have of preserving our selves , Volo vos irasci ut non peccetis ; quibus habetis irasci nisi vobis . Aug. Horn. 4. Ex. 20 will sence us from the violence of this passion ; it is against our selves , that we may with Reason use her , since we have so many just motives that invite us to it ; we must make use of her fury to satisfie Jesus Christ , who demands of us reparation for injuries done unto him , and revenge for his death : we may lawfully employ her in our Repentance , without any fear , that her excess may make us lose Mildness , or her Violence make us forget Charity : for this Virtue which punisheth faults , seems to be but Choler allay'd ; and the Penitent , who makes war upon Himself , is but a man incens'd ; Love and Sorrow encourage him to Revenge ; he cannot behold his sins without vexation ; and believes , that without violating the Laws of Nature , or of Grace , he may be his own Judge , and his own Client , his own Witness , and his own Executioner ; & that without offence to Justice , he may execute the sentence which he hath pronounced against Himself : Thrice happy Choler , which only offends man , to appease God ; whlch by her Tears washeth away her sins ; which by Self-accusing gets Absolution ; and which by slight punishments , frees her self from the pains of Hell , and prepares for her self the Joys of Heaven .

THE SIXTH TREATISE , OF Delight and Sorrow .

The FIRST DISCOURSE . Of the Nature , Proprieties and Effects of Delight or Pleasure .

THough Hope be so much praised by men , and that of all the Passions which flatter the Sense , she is one of the most Taking ; yet must she give place to Pleasure , and confess that Pleasure is a Sun , whose presence defaces all her beuty : for if she promiseth ought that is good , this other giveth it us ; if the one hath Flowers , the other bears Fruit ; and if the one content us in Word , the other makes us happy in effect . Delight is the period of all the motions of our soul ; Ad summa pervenit , qui scit quo gaudeat , & qui foelicitaten● suam in aliena potestate non posuit . Sen. Ep. 23. and as Love is the beginning thereof , Pleasure is the end ; it stoppeth the violence of our desires , and forceth those fickle Passions to taste rest , to which they seem to profess Enmity : it sweetens Choler , and takes from her that forward humour which accompanieth her in all her designs ; it pays Boldness for all her good services ; and is it self the recompense of those glorious labours which she hath undergone to compass it ; it drives away Fear , and banishes all those vain terrors which disquiet us ; it kills Despair , which seems to have conspired the death of it ; it banisheth Sadness at first sight , and if it retain Tears and Sighs , they are the spoils which publish the Victory , and honour the Triumph thereof . Love is content , when after having tane so much pains , it can rest in Pleasure : of as many shapes as Love puts on , Non est oblectamentum super cordis gaudium . Eccl. c. 30. this is that it most delights in , and doth not forgo it to assume another , without violence : Love is unquiet when it Desires , and its wishes are shamefull and true proofs of its indigency ; when it hopes , it is not without Fear ; and those two keep it so faithful company , as they never leave it but it costs them their life ; for Fear becomes Sadness when 't is destitute of Hope ; and Hope is changed into Despair , when it is parted from Fear : Love is not satisfied with Revenge ; and though Revenge be sweet , yet it is accompanied with pain : In Boldness , it is cover'd with Sweat and Dirt ; Glory flatters it , and threatning danger astonisheth it ; in Hatred , it is tormented ; and the evil which it wisheth to its enemy , is a Viper that lies gnawing upon it : in Eschewing , it wants strength ; and it shuns not him that pursues it , save only because it cannot defend it self from him : in Despair , it is vanquish'd ; and yielding up its weapons to the Conquerour , suffers it self to be led in Triumph : in Sadness it is miserable ; and the remembrance of its fore-past happiness , serves only to augment its present sorrow : but in pleasure , it is at once both Victorious , Triumphant , and Happy ; all its Races are stopt , all its Desires are accomplish'd , and all its designs at an end . And surely , we must not wonder if it be in so deep a Tranquillity , since it enjoyes the happiness it sought for , and is luckily arrived at the end of all its labours : for Pleasure is nothing else , but the enjoying of a pleasing Good , which renders the soul content , and which interdicts it the use of Desire , as well as that of Sadness and Fear .

This definition excludes all such delights as spring only from Remembrance , or from Hope , and which make us happy only in that which we have been , or hope to be : Memory doth not always entertain us with our misfortunes ; though she be more faithful in retaining a Displeasure than a contentment ; Habet praeteriti doloris recordatio delectationem Cic. l. 5. Ep. & busies her self oftner about things which offend us , than about such as we are well pleased withall ; yet doth not she forbear to represent unto us past felicities ; and by a pleasing Remembrance thereof , sweeten our present miseries ; to serve us , she triumphs over the Laws of Time ; to favour us , she recalls what is no more ; and seeks out in by-gon ages divertisments to recreate us ; but let her do her utmost endeavour , she cannot beguile our soul , nor give it true contentment in entertaining it only with a Falshood ; things that are past are but so many shadows ; and if they make any Impression in us , it is rather of Sorrow than of Joy ; Good , when far distant from us , makes it self be desired ; but when past , it makes it self to be bewailed : its Presence ingenders our Happiness , and its Absence causeth our Desires , or our Regret : Loss , and Fruition , of one and the same thing , cannot be pleasing ; and let Memory use what cunning she can , she cannot call to our minds a good which hath no more a being , without awakening our Wishes , Omne opus leve fieri solet , cum ejus pretium cogitatur , & spes proemii solatium fit laboris . Hieron . in Ep. and refreshing our Sorrows . Hope is not much more favourable to us ; for though she fore-run our good fortune , that she anticipate the birth thereof , and that she feeds us with a contentment which is not yet happen'd ; though by an impatience which is advantageous to us , she seeks out present felicities in Futurity , and that , precipitating the course of years , she advanceth our Contentment ; yet a man need not be over-wise , to observe that she deceives us ; and that she often makes us miserable , out of a desire of making us too soon Happy : she is found false in her Promises ; and after having long expected their effects , all we reap thereby , is Shame , for having been too credulous ; and Sorrow , for having grounded our happiness upon an uncertain good : Solid pleasure requires the presence of its object ; and though , in Morality , the end hath so much power over our Wills , yet can it not make them happy , but by possession ; therefore is it , that the Covetous and Ambitious , who forgo a present good , only to entertain themselves with a Future ; and who consider not so much what they have , as what they want , cannot be esteemed happy ; since in the very Fruition of honour or riches , they are languishing ; and contrary to the nature of Pleasure , they seek for what they have not , and value not what they have .

By the same definition , we exclude all those sensualities , Ipsae voluptates in tormenta vertuntur . Sen. Ep. 24. which spring from Indigence , or which produce Sorrow ; for to boot , that they are desired with so much Anxiety as doth exceed the Pleasure which they promise us ; they are such enemies to our quiet , as it is impossible to taste thereof , without becoming miserable and faulty , they wound at once both the soul and the body ; they weaken the one , and corrupt the other ; they are Remedies worse than the Evils which they would cure ; their disorder causeth always the like in our health ; and their excess is so pernicious thereunto , Voluptas vergit ad dolorem nisi modum teneat , veri autem boni aviditas tuta est . Sen. Ep. 23. that we must take them moderately , if we intend to receive satisfaction thereby ; true Delight is never more pleasing , than when in extreams ; the greater it is the more it doth ravish us ; and being agreeable to our nature , it never makes us more happy than when it most abundantly communicateth it self ; but Sensualities are poysons , which must be prepared , if we will reap profit thereby ; and since the irregularity of Sin , we had need of Grace to fence our selves against their disorder : whatever Pleasure they promise us , they have so great Affinity with Sorrow , In profoso gaudio lachrymae erumpunt . Tert. that their words and effects resemble each other : they have their Groans and their Sighs , as well as Sorrow ; when they are extream , they dissolve into tears ; and to shew us that they are enemies to our Nature , their excess doth oftentimes cause our death ; but say they should not produce all these mischiefs ? 'T wil be sufficient to undeceive us , to know that they are always follow'd by Repentance , Voluptas fragilis est & brevis , cujus subinde necesse est , aut nos poeniteat aut pudeat . Sen. Benif . l 7. c. 2. Sorrow , and Shame ; they dare not appear in publick ; and very well perceiving that they contribute not to the Glory of man , they seek out Shade , Solitariness , and Silence : they would blush , were they enforced to shew themselves ; and the confusion which would cover their faces , would trouble their contentment : Maladies are the penance of their excess ; and Physitians would be useless , could pleasure be regulated ; as long as man was content with such fruits as the earth yielded him ; and that without provoking his appetite with much-sought for Viands , he did only eat to satisfie his hunger ; he had no superfluous humours to dry up , no Defluctions to divert , nor Fevers to cure . Abstinence was all his remedy ; and the Diet that he used dreined off the source of all his diseases : but , since he hath dispeopled both Sea and Land , to nourish him ; that he hath made the monsters of Nature his food ; that he would know what taste Tortoises , and other creeping things had , which the simplicity of our Ancestors confounded with Serpents ▪ since he would refresh Wine with Snow , accord those elements in his Body , which wage war with one another in the world ; mingle Fishes with Birds , and place in one and the same Stomach , Nunc vero quam longe processerunt mala valetudinis ? has usuras voluptatum pendimus , ultra modum fasque concupitarum Innumerabiles esse ● morbos miraris ? coquos numera . Sen. Ep. 95. things to which Nature hath appointed such different habitations ; sicknesses have assailed him in crowds ; and the unruliness of his mind hath caused the disorders of his Body ▪ the : Gout hath stung his Nerve ; the Stone is formed in his Reins , the Winds have committed a thousand Outrages in his Bowels , and as if the Elements were sensible of the confusion he makes of their qualities in his debaucheries , they for revenge have corrupted themselves , and ( as the utmost which hate can produce ) they ruine themselves , to kill their Enemy .

In fine , by this definition , we condemn all such pleasures as Nature requireth not , unless seduced by Opinion ; for her contentments are as regular as her Desires ; and without looking after things unprofitable , she is contented with what is necessary ; she wisheth for such good things only , as she cannot be without : as Necessity serves her for a Law , so doth she consult with it in all her occasions , and makes no wishes without the approbation thereof ; hence is it , that they are not many ; and that she is contented with a little : water of the Fountain sufficeth to quench her thirst ; fruits of the earth satisfie her hunger ; Sheeps Wool furnisheth her clothing ; and before Luxury bound him to make war upon all the Creatures . I know not but that the trees did furnish her with Apparel ; and those that fed her with their fruits , clothed her with their barks ; but this at least I know , that in those innocent times men committed no Murders , to adorn themselves , neither acted any pranks of Injustice , to enrich themselves ; nor did they violate Nature , to procure to themselves sinful delicacies , their houses were built without Curiosity , — Tunc juvat aut amnis vagi pressisse ●ipas , cespite aut ●udo leves duxisse somnos Excussa sylvis poma compescunt famem , Et fraga parvis vulsa dumetis cibos Faciles ●●●inistrant . Sen. in Hipol . and he that was the Contriver of them , was also the Carpenter and the Mason ; the earth cover'd with Moss served him for a Bed ; and , as he never lay down uninvited by sleep , he slept without disturbance , and awaked with content ; he knew no other Perfume than that of Flowers , which being more pure than ours , was more pleasing ; he was not acquainted with the use of Coaches , his Journeys not being long , he made use only of such aids as Nature had given him : War being hateful to him , and trafique useless , he permitted horses to enjoy their liberty , and employed not that noble Creature , which Fury and Avarice have rendered necessary to us ; whithersoever he went , the earth was sufficiently fruitful to nourish and to cloath him ; he found in the Desarts wherewith to satisfie his desires ; and that which we want in Cities , he wanted not in places uninhabited . In his happy age all delights were innocent , and no man tasted any pleasure which was not true ; but now , since they are no longer Natural , they are no longer Rational ; they weaken the Body , and destroy the Soul : and experience teacheth us , that the use of them is as pernicious as the want of them is profitable .

But lest I be accus'd to be an enemy to Pleasure , and that I would bereave man of the remedies which Nature hath given him to sweeten his misfortunes ; I will say , that the solid contentments are those of the Mind ; and that man cannot be satisfied , unless the noblest part , Quaeris quid sit hominis bonum ? animus , & ratio in animo perfecta . Rationale enim animal est homo●consummatur itaque ejus bonum , si id adimplevit cui natus est . Sen. Ep. 41. whereof he is composed , be happy ; the knowledg of Truth , and practice of Virtue ought to be his chiefest Diversions ; he must follow his holiest inclinations , and be more careful , in his own person , to please an Angel than a Beast ; he must remember that the body is but the souls slave : and that in the choice of Pleasures , it is just that the Soveraign keep her precedency ; besides , those which the soul relisheth , are the truest ; and if any man be of another opinion , we must believe , that sin which hath berest him of Grace , hath likewise berest him of Reason . For the pleasures of the Senses are limited , whereas those of the soul have no bounds ; the pleasures of the body are strangers , those of the soul are natural ; the former may be taken from us without any great ado , Death it self cannot bereave us of the latter ; which though it rob us of our riches , cannot rob us of our virtues : the one sort are in a perpetual succession ; as they hold of Time , they cannot hold together ; Quid ex Idae Platonicis traham , quod cupiditates meas comprimat ? vel ho● ipsum , quod omnia ●sta quae sensibus serv●unt , quae nos accendunt ac irritant , negat Plato ex iis esse quae vere sint . Igitur ista imaginaria sunt , & ad tempus aliquam faciem ferunt , nihil horu● stabile nec solidum est . Son . Ep. 58. and by a necessary law , those that are past , give place to them that are present ; and the present to the future ; so as the body never enjoys its contentment , but in part ; it is poor amidst its riches , whilst it thrives well on the one side , it languisheth on the other ; and by a misfortune which is inseparable from its condition , it finds no contentment , which gives satisfaction to all its senses ; but those of the soul are never divided , they present themselves all at once ; & the same thought which enlightens the Understanding , heats the Will , and fills the Memory : her joy is universal ; one faculty is never sad whilst the other are satisfied ; and , as if there were a community amongst them in their contentments ; that which pleaseth the one , delighteth all the rest . In fine , Spiritual pleasures are much more intimate than those of the Senses ; for the soul is wholly filled therewithal ; the blessing she eujoys , penetrates her Essence ; as she changeth into her Self that which she knows , so she transformeth her Self into that which she loves ; and by an admirable Metamorphosis she becomes her own Felicity ; but the Senses are joyn'd to their objects only by Accident ; they see the colours of things , & know not their Essences ; they understand the sound of words , and conceive not the meaning of them ; so as the body is only content in Effigie ; its Bliss is but a shadow , and its Felicity is but a false appearance ; but the mind is really happy , the contentment thereof is solid , and the goods it possesseth , essential .

The SECOND DISCOURSE . Of the bad use of Pleasure .

OF so many several ways that Sin hath invented to abuse Pleasure ; there are four which I undertake to discover , and enter combat with , because they have been approved of by famous men ; and some honest men have taken upon them their defence . The first is , Voluptuousness , which seems to derive her name from Pleasures Self , and pretends to be enemy to Virtue ; for though there be great difference between them , and that to preserve the one , we are oft-times enforced to abandon the other ; yet heretofore there arose up a Sect of Philosophers that would reconcile them , and who out of a good intent did much injure Virtue , for finding , Apud Epicureos ●virtus voluptatum ministra est , illis paret , illis deservit , illas supra se videt . Primae autem partes ejus sunt ducere debet , imperare , summo loco stare ; hi vero jubent illam signum petere . Sen. Benif . 1.4 c 2. that the Difficulty which did accompany her , made her odious to faint and lazy souls ; and that the labour that went to the acquisition thereof , made them lose the longing after her , they strove to perswade them that she was delightsom ; and that under a severe countenance she did hide a pleasing humor : upon their word , men began to court her , and thinking to find Voluptuousness in her train , they made love to the Mistress , hoping to enjoy her Waiting-woman ; but when they were aware that this Pleasure was as severe as Virtues Self ; and that , remaining in the bottom of the soul , it made no impression upon the Senses ; they changed their design , and made open love to Voluptuousness : In fine , a height of impudency , they would make use of Philosophy to authorize their Injustice ; and gave a glorious name to a base Rebellion ; they endeavour'd to make men believe , that Virtue did never forgo Voluptuousness , and that they were not to be parted without Violence : their cousenage was soon discovered , and the true Philosophers loaded them with so many Reproaches , that poor Epicurus could never acquit himself of ; for though his design was excusable , and that he never would have proposed Voluptuousness to men , but to make them in love with Virtue ; yet because the success was unhappy , he could not avoid Calumny ; & the zeal of his adversaries confounded his Opinion with his Disciples Errour : yet was not he in fault , save only in seeming to endeavour to equal Voluptuousness to Virtue ; and to make the Soveraign and the Slave fit upon the same Throne ; he deserved publick indignation , Qui Epicuret●● sequitur bonum , malae rei quaerit authorem , & dum ille renit blando nomine inductus , sequitur voluptatem , non quem andit , sed quam a●ulit , & vitia su a cum coepit putare similia praeceptis , indulget illis nontimide nec obscure . Sen De vita beata . ●ap. 13. only for distrusting the power of Virtue ; and because , to procure her Lovers , he had adorn'd her with the trims of Voluptuousness ; if his Opinion , innocent as it is , hath not escaped blame , that of his Disciples is too guilty to keep me from arguing against it ; 't is enough that it is condemned by the whole world ; and that the abettors thereof dare not publickly defend it ; it is sufficiently punish'd since 't is ashamed , and seeks out Obscurity , as well to hide it self , as to take its pastime : it may suffice to know , that no honest man did ever take upon him to defend it ; and that even the most shameless amongst men took not its part , till they had forgot Reason .

The Devil perceiving that this piece of ●unning was smelt out , and that it would ●educe none but such souls , as not staying for Suggestions , would lose themselves of their own proper motions ; bethought himself of a wile , which was so much the more dangerous , as being cover'd with a Fair Pretence : For he would perswade men , Qui virtutem suam publicari vult , non virtuti laborat , sed gloriae . Non vis esse justus sine gloria ? ac saepe justus esse debebas cum infamia . Sen. Ep. 113. that true pleasure consisted in Honour , and that there was nothing glorious , which was not pleasing in Perfection ; he made them believe , that Glory was the recompense of Virtue ; that the peoples approbation was the Kings Happiness ; that , if Conquerors did at any time endeavour to win upon the Liberty of Strangers , it was to deserve praise ; and if they did them any Mischief , it was to get Honour thereby : All the great ones follow'd this Faction ; and perswaded by Reason , which had more of shew , than of solidity , they courted Glory , they became her Martyrs , and engaged their lives & liberties , to purchase reputation . From this pernicious Maxime , arose a great mischief ; for men preferring Honour before Virtue , divided two things , which ought to be inseparably united , and through the malice of the Devil , they became proud , and ceased to be virtuous ; they ran after glorious sins , they neglected Bashful Virtues , and with an injustice which merited exemplary chastisement , they forsook a Soveraign , to court her slave : assuredly , they were ignorant of her height of merit , since they sought after another recompense , than what they find that enjoy her and they differ much from the humour of her true lovers , who forgo Glory to preserve Virtue ; and who are never more faithful to her , than when they are proffer'd preferment , to corrupt them , or laden with reproaches , to affrighten them : But not to engage my self , in the defence of a party so reasonable ; I will argue with them that gainsay it , out of their own interests : I will make them confess , that that which men call Honour , cannot cause a true pleasure ; Male agit qui Famae , non Conscientiae gratus est . Sen. Benefic . c. 42. and that he who is Rich in Glory , is Poor in Contentment : For how can he find his Happiness , in a thing he possesseth not ? How can he build his Felicity upon a Good which is distributed with so much injustice ; and which is often● given to Vice , than to Virtue : What satisfaction shall he enjoy , when his Conscience shall give the lie to his Reputation ? And that he shall blame those actions , which the world doth not approve of , save only because it knows not their motives ? How ●an he find rest in the diversity of mens opinions which do not agree , even in those things that are most certain ; and who , according to the Passions wherewith their minds are agitated , condemn a Virtue which they have formerly valued , and value a vice which they have formerly condemned ? Pleasure , to be Solid , ought to be constant ; and , if any glory can be the reward of a good action , it is not that which we expect from the people ; but what we receive from our own Conscience : 'T is then an abuse to Virtue , to place her in so frail a thing ; Gloriam qui spreverit verā habebit . Livius Dec. 3. lib. 2. and to seek a happiness in Mens Mouths , which ought to reside in our Heart , is to prefer an Appearance before a Truth .

Philosophers , who thought to find her in Science , seem to have gone upon better Ground ; for besides , that the desire of Knowledge is more natural to us , than is that of Glory ; and , that truth makes much stronger impression on our soul , than doth Honour ; it is a benefit we cannot be rob'd of , as being Intrinsecal to us : Tyrants , who take our lives from us , cannot bereave us of our Knowledge ; and Calumnie , which may stain our Reputation , cannot obscure our Understanding : We are learned i● despight of our enemies ; these precious riches accompany us in prison , follow u● in Exile , and leave us not till death : We carry them with us , where-ever we go ; and Fortune , which ravisheth Honour from Conquerors , which bereaves the Incontinent of their Voluptuosness , cannot rob● Philosophers of their Science . Sunt qui scire volunt tantum ut sciant ; & turpis curiositas est . Sunt qui scire volunt , ut Scientiam suam vendant , & turpis quaestus est . Et sunt qui scire volunt ut sciantur ipsi , & turpis vanitas est . Et sunt qui scire volunt , ut aedificent , & charitas est . Et sunt qui scire volunt ut aedisicentur , & prudentia est . Bern. in Cant. Hom. 35. But let her pretend what advantage she can over her Rivals , mans Felicity cannot consist therein : For to boot , that she is mixt with ignorance , that her lights are mingled with obscurities , that there is more of doubt , than of certainty , more of errour than of truth in her ; she is oftentimes either unprofitable or faulty , in the most part of her imployments ; for as S. Bernard says , some study out of a delight to be knowing ; and this is a frivolous curiosity ; others , that men may know , that they are knowing ; and this is a shameful Vain-glory : Others , out of a desire to sell their knowledge ; and this is a Sordid Commerce : 'T is true , there are some that study , that they may edifie , and this is a laudable Charity ; and others study to edifie themselves , and this is a discreet point of wisdom . Of all these , there are only the two last , who do not abuse Knowledg ; since they procure her only , to employ her in the service of virtue ; but in this very occasion , she hath her troubles , and her defects ; and if she be not accompanied with Humility , she puffes us up with Vain-glory , and Self-love . Infelix homo qui ista scit omnia , te autem nescit ; beatus autem qui te scit , etiamsi illa nesciat ; qui vero te & illa novit , non propter illa beatior , sed propter te solum beatus est . Aug 5. Confes. cap. 4. After all , we must acknowledg , with the wise man , that 't is a troublesome occupation , which God hath given men for their punishment : and that it is rather an effect of his Justice , than a mark of his Love . If the use of all these pleasures be not innocent , that of Riches is more Faulty ; for let us give them what praises we please , they are enemies to Virtue ; and if they be serviceable to magnificence and liberality , they are prejudicial to Continence and Justice : all vices employ them , to satisfie their unjust desires ; and he that would take them from Avarice , Pride , and Obscenity , would reduce them to a happy incapacity of doing harm : The greatest Philosophers have likewise acknowledged , that they were the Ruine of Families , and loss of Estates ; that the despising of them , was safer than their Possession ; and that , from the time they enter into a house , they drive thence all virtue ; they irritate our desires , awaken our hopes , encrease our fears , and oblige us to confess , that there is more anxiety in keeping● them , than in acquiring of them . In fi●e Rich men are of so unhappy a condition that if they will therein taste any delight they must imitate the condition of poo● men , Majore tormento pecunia possidetur quam quaeritur . Sen. Ep. 116. and seek for that in poverty , which they could not find out in abundance .

But where then will you place Pleasure if it be neither to be found in Voluptuousness nor in Glory ? And where will you lodg● her , if she agree not well neither with knowledg nor riches ? I confess , there are Rational Delights , Lawful Honours , Modest Sciences , and Innocent Riches ; but certainly , the common use thereof is out of order , and by a just judgment of God , every one finds his Trouble , where he seeks his Felicity : The Incontinent are sad amidst their Contentments : Jealousie and Suspition revenge violated Chastity , and Diseases make them pay use for their infamous pleasures ; the Ambitious are the Victimes of Vanity ; they have this of evil in their best Fortune ; Laborat invidia , & quidem duplici ; vides autem quam fit miser is cui invidetur , & qui invidet . Sen. Ep. 4. that they are tormented with a twofold Envy ; for they cannot endure their Equals , and their Inferiours cannot abide them ; They despise Honours , as soon as they enjoy them ; and valuing none , but such as they have not , ● they mingle disquiet with enjoying ; and molest ●n Assured Happiness , with desire of an Uncertain Contentment : the learned are not much more Happy ; they are tormented with the Passions , which lost the first man ; The Fathers fault is made the Childrens punishment ; and the same knowledg which thrust him out of Paradise , persecutes them in the world ; they consume all their days in learning things , either Ridiculous or Unprofitable : They fight for defaced Letters ; and the Inscription of Tombes , which is also the reward of Conquerors , causeth almost all the Dispute of Criticks ; they boast themselves , that 't is by these glorious Paths , that men mount up to Heaven ; they seek for Immortality , and they treat with the dead , that they may reign with the Gods ; they know how to Speak , not how to live ; they are Learned , and not Virtuous ; and through a strange blindness , Plus scire velle quam sit satis , intemperantiae genus est . Sen. Ep. 88. they see not that their knowledge being Proud , is as Boundless as Ambition ; and that her desires being irregular , she is as Inperate as Voluptuousness . The Avaritious are in pain , for all their Riches ; they possess them , they do not enjoy them ; they worship their wealth , and dare not touch it ; they teach us , that they are slaves thereunto , not masters thereof ; and their only contentment lies i● hindering others from enjoying them . But left it be objected , that I discover an evi● without applying the remedy ; I intend i● my next Discourse , to defend innocent and Lawful Pleasures .

The THIRD DISCOURSE . Of the good use of Pleasure .

Volupras natura divinum quiddam est infitum mortalibus . Arist. 1 7. Ethic. cap. 13. THose who condemn Pleasure , must consequently condemn Nature , and accuse her of having committed faults in all her works ; for this wise mother hath dispersed delight throughout all our actions ; and by an admirable piece of wisdom hath order'd , that as those which are most necessary were the meanest , they should be the most pleasing ; and certainly , had she not found out this innocent Slight , the world would have perish'd long ago ; and men , who are the noblest part thereof , neglecting their own preservation , would have left it for a prey to wild Beasts ; for who would trouble himself with Eating , were he not invited thereunto , as well by Delight , as by Necessity ? who would ever endure that sleep should benum his senses , take from him the use of Reason , and make him change life with the shadow of death , did not the sweetness of her poppies make this remedy as charming , as it is shameful : as Pleasure is profitable to the body , Perficit actionem voluptas , & in omni sensu quaedam delectatio versatur . Arist. 1.10 . Ethic. c. 41. it is no less necessary for the mind ; which as ambitious as it is , would never undertake the atchievement of Virtues , and the defeat of Vices , were not the Glory mingled with Joy ; and did not these two make up the recompense of her Labours : who would toyl to overcome shameful and sinful pleasures , were they not thereunto incited by innocent delights ? Who would dare to assail Death , and to fight with a Monster , which triumpheth over both the victorious and the vanquished , were not his constancy animated by the contentment which the victory promiseth him ? Who were able to overcome the difficulties which accompany all Sciences , were they not seasoned with Sweetness ? and who would ever contrive any famous design , were he not thereunto invited by the hope of Pleasure ? But though Nature hath shed it abroad in all actions , whether necessary or difficult ; she will have it be rather a help , than a motive to us ; and that it serve us rather for a refreshing then for a recompense : she will have us to look upon it as an Assistance which she hath given us whereby to acquire Virtue , and that we use it as a remedy found out by her to moderate our discontents ; for mans life is full of misery ; and had not the heavens sweetned them by Joy , all Passions would end in Grief or in Despair ; we should be press'd to death , under the burden of our misfortunes ; and losing the hope of vanquishing our enemies , we should lose the desire of fighting with them . Rerum actiones undique absolutas , voluptas efficit , vitam etiam cajus cupiditate incensi sumus omnes . Arist. 1.10 . Ethic. c. 4. To heighten our courage , this wise Mother solicites us by Pleasure ; and equally mingling it with things that are Difficult and Shameful , she obligeth us not to Despise the one , nor to Fear the other ; but whatever Contentment she propounds to us , 't is always with this Caution , that it shall not be the end , but that it shall serve us for a pleasing means to arrive the more contentedly thereat ; so that we are bound to taste of it with the same reservedness , Docetur amare meliora per amaritudinem , ne viator tendens in patriam , stabulum a●●et pro do●● Aug. as Travellers look upon the goodly Fields which lie in their way ; they serve to unweary them ; they admire their largeness , praise their Fertility , value their Riches , but they stay not to gather in the crop ; and knowing it is not lawful for them to enjoy them , they are contented with such Recreation as thereby they receive , which whilst they do , they hasten their pace , and continue on their journey : so earthly Pleasures may well solace us ; Hoc me docuisti ut quemadmodum medicamenta , sic alimenta sumpturus accedam . Aug. 10. Confes. c. 31. but they are not totally to possess us . When Nature intermingled them with our actions , she meant them not for our Felicity , but our Consolation ; and she intends not , that they should stay us on Earth , but that they should raise us to Heaven : 'T is brutish to seek for nothing but Delight in Eating , and to make that a Contentment , which is nothing but a Remedy : to love Sleep , because it is accompanied with some sweetness ; and to place the happiness of Life in the Image of Death , is to be void of Reason : we must take it because it is necessary , and thank divine Providence , Interrogas quid petam ex virtute ? ipsam : nihil enim est melius , ipsa predium fui est . Aun hoc parum magnum est ? Quad mihi voluptatem nominas ? hominis bonum quaero , non pecoris . Sen. De vita beatae cap. 9. which being more lucky and powerful than Physick , hath provided pleasing Remedies for us , and cures our maladies without exercising our Patience : to court Virtue only for Pleasures sake , is to be unjust , and not to value her , she is too noble to be any thing but our end ; to seek out any other motive , or hope for any other recompense , than the possession of her , is to injure her : Pleasure which acompanies her , is only for mean and poor souls , which have not courage enough to follow her , and her Difficulties ; she is never more glorious , than when most difficult ; and her faithful lovers never think her more beautiful than when she is crown'd with Thorns : yet doth not Nature forbid us to taste this sweetness , which accompanieth the searching after her ; provided , we look upon it as a succour to our weakness ; and that we take not that for a consummated felicity , which is given us only for a refreshment : this is , notwithstanding , the fault of all men ; and so general is this disorder , that there is hardly any one who doth not seek after Pleasure , Cum salus sit causa ed●ndi ac bibendi , adjungit se tanquam pedissequa periculosa jucunditas , & plerumque praeire conatur , ut ejus causa siat quod salutis causa me facere vel dico vel volo . Aug. 10. Conf. c. 31. and despise Virtue : Every one will make his utmost end of a mean which is not honourable , save only because necessary ; and all the world will have that a Passion which Nature hath placed in our Soul , only to sweeten our misfortunes , should be the height of our felicity ; men now respect nothing but what delights ; Glory gives place to pleasure ; and virtues self , by a high injustice , hath no more lovers , unless she promise them delight ; insomuch as of all Passions , not any one doth more prejudice her , than joy doth : For Desires are Noble , Hopes are Generous , Audacity and Choler assail Vice ; Hatred and Fear , defend themselves from it ; but Joy is of a soft Nature , and suffers it self to be corrupted , when sollicited by Delights : Other Passions are in perpetual motion ; and being always upon the Speed , they never fix themselves so strongly on an Object , but they may be staved off , but Joy is at rest , and making the good which she possesseth , her Center ; she must be fought withal , Modo gaudium nostrum , fratres mei , in spe sit , ne●ro gaudeat quasi in re praesenti , ne haereat in via : Totum gaudium de spe futura sit . Aug. Tract . in Ioan. before she will part with it . Therefore the Son of God , knowing how hard it is to conquer this passion when it is grounded in a Soul , forbids us to give it entertainment , and counsels us to reserve it for such contentments as never shall have end : He distinguisheth his Disciples from those of the world , as well by Joy as by Love : he employs all his Reasons to perswade us , that temporal Joy cannot agree with Joy eternal ; and that to be happy in Heaven , a man must be miserable on Earth ; he mingles Pain with our Pleasures ; sows Thorns amongst our Roses , Miscet tribulationes gaudiis terrenis , ut sentientes amaritudinem , discamus aeternam desiderare dulcedinem . Aug. in Psal. 127. and poures Bitterness upon our Delights , to make us distaste them . He instructeth us , that Pleasures are not only fading , but painful ; and that they are not only Unprofitable , but Faulty . In fine , they are the daughters and mothers of Sorrow ; and all those which promise us the greatest contentment , subsist only by the Pain which precedes them . Monarchs triumph not till after the victory ; they had not defeated their enemies , Triumphat victor Imperator ; non vicisset nisi pugnasset , & quanto majus est gaudium in triumpho , Aug. 1.8 . cap. 3. had they not fought with them ; and Joy measureth it self so justly by Sorrow , that the beauty of the Triumph depends upon the greatness of the Combat ; when it hath not been throughly disputed , the pleasure is less , and the glory is not so splendid : Mariners never taste the sweetness of life more than when they have escaped Shipwrack ; and they are never more sensible of contentment , than when after despair of safety , a Tempest drives them upon the shore : an only Son is never so dear to his Mother , as when he hath run great hazards , and hath cost her many a Tear ; she thinks she hath been brought a bed with him , as many times as she hath wept for him ; her joy ariseth from her sorrow ; and the contentment of enjoying him would not be so great , had she not fear'd to have lost him : one must be hungry before he take delight in eating ; and as nothing sets forth Light better than Darkness ; Edendi & bibendi voluptas nulla est . nisi praecedat esuriendi & sitiendi molestia . I de n Ibidem . so there is nothing adds more to Pleasure than the Pain that hath gon before it . But out of another consequence , as necessary , & more vexatious , pleasure turns to Sorrow ; and that wherewith we were at first delighted , in process of time , becomes painful : Too long sleep degenerates into a Lethargy ; & the remedy which nature had found out to repair our strength , when it is continual , ruinates it . Excess of meat suffocates the natural heat ; too violent exercise weakens our vigour ; and the innocentest Pleasures become Punishments , when they are immoderate .

Temperance might cure us of these disorders , if they went no father ; but experience teacheth us , that what passeth for a Pleasure , in the world , is a Sin before God ; and that the greatest part of our joys cause sorrow in the Saints . A Souldier rejoyceth in the murders he hath committed ; and men , in this corrupt age , call that Valour , which , in more innocent times , would have been termed Cruelty . A lustful person rejoyceth in having stollen away her that he loves ; and if he content his Ambition , by satisfying his Incontinence , the more sins he commits , the more pleasures he tastes : A Tyrant rejoyceth in his Usurpation ; and if he reaps Glory by his Injustice , he thinks himself more happy , than a Lawful Prince : A Cholerick man rejoyceth in Revenge ; though to obey his Passion , he hath violated all the Laws of Charity ; he finds Contentment in his Crime ; and strangely blind , the more faulty he is , the more happy he thinks himself ; So that worldly joy is nothing else , but wickedness unpunish'd , or a glorious Sin . Saeculi laetitia est impunita nequitia . Aug. Therefore , when this passion becomes once faulty , no less than a Miracle is required , to restore it to its innocence : For though such desires , as rise up contrary to the Laws of God , are unjust ; and that there are punishments ordained in his kingdom , for the chastisement of irregular thoughts , yet are these but begun offences ; and which have not , as yet , all their mischief ; though fond hopes be punishable , and entertain our vanity , yet are they not always follow'd by effects ; and oft-times by a fortunate Impotence , they do not all the evil which they had promised unto themselves ; our boldness is fuller of inconsideration , than of wickedness ; and an ill event makes it lose all its Fervour : Our Sorrows and our Griefs are not obstinate ; they are healed by any , the least help , that is given them ; and as they are not well pleas'd with themselves , they are easily changed to their contraries : Our Fears are slitting ; the evil which caused them being once withdrawn , they leave us at liberty ; and to conclude , in a word , there is no passion incurable , but Joy : But since it hath mingled it self with sin , Nullum quodlibet scelus coram Deo tam abominabile sit quam de peccat is gaudere , atque in eis semper jaceae . Aug. lib. De Salutar . Docum , c. 12. and that corrupting all the Faculties of Nature , it takes delight in evil ; Morality hath no remedies more to cure it with ; 'T is a great disorder , when a man glories in his sin ; and that , as the Apostle sayes , he draws his Glory from his own Confusion : 'T is a deplorable mischief , when together with Shame , he hath lost Fear ; and that the punishments , ordained by the Laws , cannot hold him in to his duty ; but a strange irregularity is it , when his sins have made him blind ; or that he knows them not , save only to defend them ; but certainly , when he takes delight in his sin , when he grounds his Felicity upon Injustice , and that he thinks himself Happy , because he is Sinful ; this is the height of evil : To punish this impiety , it is , that the Heavens dart forth Thunders ; The Earth grows barren , for the punishment of this horrid disorder ; Omnibus crimen suum volupt ati est ; laetatur ille adulterio , laetatur ille furto . Sen. when war is kindled in a nation , or , that the Plague hath dispeopled Cities , and turned Kingdoms into desolate places , we ought to believe , that these Judgments are the punishments of men , who place their contentment in their offences ; and who , violating all the Laws of Nature , do unjustly mingle Joy with Sin .

Now because this mischief , as great as it is , ceaseth not to be common ; Si gaudes de nummo , times furem ; si autem gaudes de Deo , quid times ? ne tibi quisquam auserat Deum ? Deum tibi nemo ausert , si tu eum non dimiseris . Aug. in Psal. 37. and that it is very hard to taste any innocent pleasure ; Iesus Christ adviseth us , to forsake all the pleasure of the world , and henceforth to ground our felicity in Heaven : He bids us , by the mouth of his Apostle , not to open the doors of our hearts , save to those pure consolations , whereof the Holy Ghost is the Spring-head ; and arguing out of our own interests , he obligeth us to seek only after that Joy , which being founded on himself , cannot be molested by the injuries of men , nor the insolence of Fortune ; For if any think to place it in our Riches , we are bound to fear the Loss thereof ; if we lodg it in reputation , we shall apprehend Calumny ; and , if like Beasts we put it in those infamous delights which slatter the Senses , and corrupt the Mind , we shall have as many subjects of fear , as we shall see Chances that may bereave us of them . Therefore , following St. Augustines counsel , ( which we cannot suspect , since in the slower of his age , he had tasted the delights of the world ; ) We should take care to lessen all sinful pleasures , till such time as they may wholly end , Vincat gaudium in Domino , donec siniatur gaudium in Saeculo ; gaudium in Domino semper augeatur , gaudium in faeculo semper minuatur donec siniatur . Aug. 1.2 . De verb. Dom. Serm. 14. by our death ; and to increase all innocent pleasure , till such time as they be perfectly consummated in Glory . But you will peradventure say , that our Senses are not capable of these holy delights ; and that Joy , which is but a Passion of the Soul , cannot raise it self up to such pure contentments ; that it must have some sensible thing to busie it self about ; and that , whilst it is engaged in the body , 't is an unjust thing , to propound to it the felicity of Angels : This exception is current , only , among such as think the passions of men to be no nobler than those of Beasts : The affinity which they have with Reason , makes them capable of all her Benefits ; when they are illuminated by her Lights , they may be set on fire by her Flames : When Grace sheddeth her influences into that part of the soul where they reside , they labour after Eternity ; and forestalling the advantages of Glory , they elevate the body , and communicate unto it Spiritual feelings : They make us say with the Prophet , My body and my Soul rejoyce in the living God ; neglecting perishable delights , they long after such only , as are Eternal .

The FOURTH DISCOURSE . Of the Nature , Proprieties and Effects of Grief and Sorrow .

IF Nature could not extract good out of evil , and did not her Providence turn our miseries into Felicities , we might with Reason blame her , for having made the most troublesome of our Passions , the most Common : Homo animal querulum eupido suis incumbens miseriis . Apul. For , sadness seems to be Natural to us , and Joy a Stranger : All the parts of our body may taste Sorrow and Pain ; and but very few of them are Sensible of pleasure ; Pains come in throngs , and assail us by Troops ; they agree to afflict us ; and though they be at discord among themselves , they joyn in a confederacy , to conspire our undoing ; but pleasures justle one another , when they meet , and , as if they were jealous of good fortune , the one of them destroys the other ; Our Body is the Stage , whereon they fight ; the miseries thereof arise from their differences ; and man is never more unhappy , than when he is divided by his Delights : Griefs continue long ; and as if nature took pleasure in prolonging our punishment , she indues us with strength , to undergo them ; and makes us only so far Couragious , or so far patient , as may render us , so much the more miserable . Voluptas tune cum maxime delectat extinguitur , nec multum loci habet , it aque cito implet , & taedio est , & post primum impetum marcet . Sen. De vita beata c 7. Pleasures , especially those of the Body , endure but for a moment ; their death is never far off ; and when a man will make them of longer durance , by art , they occasion either torment , or loathing . But to make good all these reasons , and to shew that Grief is more familiar to man than Pleasure , we need only consider the deplorable condition of our life ; where for one vain contentment , we meet with a thousand real sorrows : Scio rem non esse in nostra potestate , nec ulium affectum servire , maxime vero eum qui ex dolore nascitur . Sen. Consol. ad Helviam . c. 5. For these come uncalled , they present themselves of their own proper motion , they are linkt one to another ; and like Hydra's heads , they either never die , or after death , spring up again : But pleasures are sought for with pain ; and we are oft-times enforced to pay more for them , than they are worth : Sorrows are sometimes entirely pure , and touch us to the quick , as they make us incapable of consolation ; but pleasures are never without some mixture of Sorrow : They are always dipt in bitterness , and , as we see no Ro●es which are not environed with Prickles ; Proba istas quae voluptates vocantur , ubi transcenderint modum , poenas esse . Sen. Ep. 8. we taste no Delights , which are not accompanied with Torments ; but that which makes the misery of our condition evidently appear , is , that we are much more sensible of Pain than of Pleasure ; for a slight Malady troubleth all our most solid contentments ; a Fever is able to make Conquerors forget their Victories ; and to blot out of their minds all the pomp of their Triumphs . Yet is it the truest of all our Passions ; and , if we believe Aristotle , it makes the greatest alterations in our Souls ; the rest subsist only by our imagination ; and were it not for the intelligence we hold with this Faculty , they would make no impression upon our Senses : Desires and Hopes are but deceitful good things ; and he very well knew their nature , who termed them , the Dreams of Waking men : Love and Hatred are the diversions of idle souls ; Fear is but a shadow , and it is hard for the Effect to be true , when the Cause is imaginary ; Boldness and Choler form Monsters to themselves , that they may defeat them ; and we must not wonder , if they so easily ingage themselves in the Combat , Corpus hoe animi pondus ac poena est ▪ premente illo urgetur , in vinculis est . Sen. Ep. 65. since their enemies weakness assures them of the victory ; but grief is a real evil , which sets upon the Soul and Body both at once , and makes two wounds at one blow . I know there are some sorrows that wound only the mind , and exercise all their might upon the noblest part of man ; but if they be violent , they work upon the body ; and by a secret contagion , the pains of the Mistress become the diseases of the Slave ; the Chains that bind them together , are so streight , that all their good and bad estate is shared between them ; a contented Soul cures her body ; and a sick body afflicts its soul ; this noble Captive patiently endures all other incommodities which befall her ; and , provided that her prison be exempted from pain , she finds reasons enough to chear up her self with : She despises the loss of Riches ; and bounding her Desires , she finds contentment in Poverty ; she neglects Honour , and knowing that it only depends upon Opinion , she will not ground her happiness upon so frail a good ; she passeth by Pleasures , and the shame which accompanies them , lesseneth the sorrow which their loss brings her ; as she is not tied to these adventious goods , she easily forgoes them ; and when Fortune hath robbed her of them , she thinks her self more at Liberty , and thinks her self not the poorer ; but when the body is assaulted , Quid faciet animus ut non doleat cum corpus vulneratur aut uritur , cui tanto implicatur consortio ut pati possit , non dolere non possir . Aug. De Gratia Nov. Test. quaest. 2. and that it suffers either excessive heat , or the injuries of the Season , or the rage of Sickness , she is constrained to sigh with it ; and the Cords which fasten them together , make their miseries common ; she apprehends Death , though she be Immortal ; she fears wounds , though she be Invulnerable ; and she resents all the evils suffer'd by the prison which she gives life to , though she be Spiritual .

The Stoicks Philosophy , which valueth not a glorious enterprize , unless it be impossible , would have inderdicted the commerce between the Soul and the Body ; and in a strange madness , hath endeavour'd to separate two parts , whereof one and the same whole are compounded ; O Philosophia tyrannica sunt praecepta tua : amare jubes , & fi quis amiserit quod amabat , dolere prohibes . Stob. Serm. 97. she forbad her Disciples the use of Tears ; and breaking the holiest of all Friendships , she would have the Soul to be insensible of the Bodies sufferings ; and that whilst the Body was burning in the midst of flames , the Soul should mount up to Heaven , there to contemplate the Beauty of Virtue , or the wonders of Nature . This Barbarous Philosophy had some Admirers , but she never had any true Disciples : her Counsels made them despair ; all that would follow her Maxims suffer'd themselves to be miss-led by Vanity , and could not fence themselves against Grief . Since the Soul hath contracted so straight a society with the Body , she must suffer with it ; and since she is shed abroad into all the parts thereof , she must complain with the mouth , weep with the eyes , Si egregium est hostem dejicere , non minus tamen laudabile infelicis scire misereri . Val. Max. lib. 5. and sigh with the heart-Mercy was never forbidden but by tyrants ; and this Virtue will be praised , as long as there be any that are miserable ; yet the evils which afflict her are strangers to her ; and those whom she assists , are , for the most part , to her unknown : wherefore then shall we blame the Soul , if she have compassion on her own body ? Wherefore shall we accuse her of Abjectness , if she share in the sorrows that assail it , and which , not being able to hurt her in her own substance , set upon her in her Mansion-house , and revenge themselves on her , in that thing which , of all the world she loves best ? For while she is in the body , she seems to renounce her Nobility ; and that ceasing to be a pure spirit , she interesses her self in all the Delights , and all the Vexations of her Hoste : his health causeth contentment in her ; and his sickness is grievous to her ; the most worthy part suffers in the less worthy ; and by a troublesom necessity , the Soul is unhappy in the miseries of her body . Devovet absentes , simulachraque caerea fingit : Et miserum tenues in jecur urget acus . Ovid. in E●ist . They say , that Magick is so powerful , that it hath found out a secret , how to torment men in their absence , and to make them feel in their own persons all the cruelties which she exerciseth upon their Images : these miserable men burn with fire , which toucheth nothing but their Picture ; they feel blows which they do not receive ; and the distance of place cannot free them from the fury of their enemies : Love which is as powerful , and not much less cruel than Magick , doth this Miracle every day ; when it joyns two souls together , it finds a way to make their sufferings common ; men cannot offend the one , but the other resents it , & each of them suffers as well in the body which it loves , as in that which it inanimates : Dolores qui dicuntur carnis , animae sunt in carne & ex carne : quid enim caro per feipsam sine anima vel dolet vel concupiseit ? Aug. 1.14 . De Civ . Dei . c. 19. Since Love and Magick work these wonders , we must not marvel , if Nature , having fastned the Soul to the Body , do make the miseries common ; and if by one only wo , she makes two Parties miserable ; the participation of each others Good and Bad , is a consequence of their Marriage ; and the Heavens must do a miracle , to give them a Dispensation from this necessity . The joy of Martyrs was no meer effect of Reason ; when they tasted any pleasure amidst their Torments , it must needs be Grace that sweetned the rigour thereof ; and he that in the fiery Furnace changed Flames into pleasing gales of Wind , must have turned their Torments into Delights ; or if he did them not this favour , he did them a greater ; and by making the Soul not sensible of the Bodies sufferings , he taught the whole world , that he was the Soveraign Lord of Nature . But howsoever , all Philosophers agree , that the Soul cannot be happy in a miserable body ; and that she cannot endue it with life , without sharing in the miseries thereof ; if her noblest part be touched with Joy , while the body languisheth with pain ; that which inanimates it , must be sensible thereof ; & to pay interests for the services she gets thence , she must be miserable for company : Even the Soul of Jesus Christ , thrice-happy as it was , failed not to be afflicted ; and a miracle was done in the order of Glory , that the society might not be broken , which Nature hath put between the Soul and the Body , it is then agreed upon , that these two parts that compose man , cannot be separated in their suffering ; and that the torment of the one , must of necessity be the others punishment : they love too well to forsake one another in their afflictions ; and unless the violence of pain break the chains wherewith they are linked together , their miseries must be common : I should moreover think , that the condition of the Soul is more deplorable , than that of the Body ; for besides , that to make her subject to sufferings , be to injure her worth , and that it is a piece of Injustice to force her to feel evils , from which by Nature she is exempted ; she sentenceth her self to new sufferings ; and the love which she beareth to her Body , Dolet anima cum corpore , cum co●oco dolet ubilaeditur corpus ; dolet fola in corpore cum tristis est ; dol●t extra corpus , ut anima divitis in inferno ; corpus antem nee exanime dolet , nee animatum sine anima do● . Aug. 1.21 . De Civ . Dei . cap. 3. obligeth her to resent with sorrow the pains which it endureth ; she together with it is sensible thereof , seeing that she is the Original of Sense ; and as if this torment were not sufficient , she draws another upon her self by compassion , and afflicts her self with the Thought of all that which really torments it ; she makes much of its maladies after she hath shared in the suffering of them ; she grows sad with the conceit of them ; and of a single grief makes double Martyrdom ; true it is , that this Faculty hath so much commerce with the Senses , as she cannot resent their evils , without communicating her pains unto them ; her trouble disquieteth them : and as the sufferings of the Body are cause of the like in the Soul , by a Law as just as necessary , the pain of the Soul produceth the like of the Body . This feeling is in my Opinion , true Sadness , which is nothing else but a dislike which is formed in the inferior part of the Soul , by the fight of Objects which are displeasing to her .

Very strange are the effects of so Melancholick a Passion ; for when she is but in a mean , she makes them eloquent without Rhetorick ; she teacheth them Figurative speeches , to exaggerate their Discontents : and to hear them speak , the greatest pains seem to be less , Curae leves loquuntur in●entes stupent . Sen. ●●aged . than what they suffer : but when she is Extream , by a clean contrary effect she astonisheth the Spirit : she interdicts the use of the Senses ; she dries up Tears , stifles Sighes ; and making men stupid , she affords Poets the liberty of feigning , that she changeth them into Rocks : when she is of long continuance , she frees us from the earth , and raiseth us up to Heaven ; for it is very hard for a man in misery to covet life , when it is full of pain and Sorrow ; and when the Soul hath great conflicts for a Body , which doth continualy exercise her patience . All men are not so poorly spirited , as was that Favorite of Augustus , who did so much covet life , that Torments could not make him forgo the desire thereof ; 〈…〉 ci 〈…〉 de 〈…〉 e , 〈…〉 icos 〈…〉 res : 〈…〉 uper 〈…〉 ft , 〈…〉 , vel 〈…〉 ●ede●um ●●nce , sustine mater . who gloried in his Verses , that he would have loved Life amidst Tortures , that he would have been a Votary for the prolonging of it upon the Rack ; and that the cruellest sufferings that might be , would have seemed swift to him ; so as he might therein have found Life . I well believe , that excess of pain would have made him be of another mind ; and that he would have confess'd , that to die quickly , is better than to live long in pain ; or had he persisted in his first Opinion , we should be bound to confess , that poorly-spirited men are more wilful , than are those that are couragious ; and that the desire of Glory makes not so great impression in us , as the desire of life . But to return to my Subject , when Grief is violent , it loosneth the soul from the Body , and causeth the death of the man : for Sadness and Joy have this of resemblance in their difference , that both of them attempt upon our lives , when they are in extreams : The heart dilates it self by Joy ; it opens it self to receive the good which is offer'd , & tastes it with such excess of pleasure , as it faints under the weight thereof , and meets with death in the midst of its Happiness : It shuts it self up by Sorrow ; claps to the door upon the evil that besiegeth it ; and very improvidently delivers it self into the hands of a Domestick enemy , to free it self from one that is a stranger : for its Violence causeth its anguish , and the care he takes to defend it self , augments its pain , and hastens its death . Oft-times also , its negligence makes it miserable ; it suffers it self to be surpriz'd by Sorrow , for not having foreseen it ; and being no longer in a condition to defend it self , when Sorrow arriveth , it is forced to give way thereunto . In fine , Sadness makes us weep , when it hath seized on our heart , it wageth war with our Eyes ; — Est quaeiam flere voluptas : Expletur Lach●ymis , egeriturque dolor . Ovid. 4. Trist. it evaporateth by Sighes ; it glides down by Tears , and weakens it self in the production thereof ; for a man that weeps , easeth himself , and comforts himself whilst he complains ; he finds somewhat of delight in his lamentations ; and if they be signs of his sufferings , they are likewise the cure thereof : As Choler dischargeth it self by Railing , Sorrow being more innocent , drops away by Tears , and abandons the Heart , when it gets up into the Face . Having seen its effects , it remains that we consider what use may be made thereof , and in what conditions it may become Innocent or Offensive .

The FIFTH DISCOURSE . Of the bad use of Pain and Sorrow .

THose who believe that Delight is Virtues most dangerous Enemy , will never think that Sorrow can side with Vice , and we shall have much ado to perswade them , that there be some Sadnesses which are faulty ; yet we see but few of them that are innocent ; and most of those that draw tears from us , are either unjust or unreasonable ; Homo adest dolorisuo , nee ●antum quantum sentit , sed quantum constituit , co afficitur Sen. Consol. ad Marc. c. 7. for man is become so esseminate , that every thing hurts him . Sin hath made him so wretched , that he numbers the privation of pleasures amongst his pains ; and thinks he hath just cause to afflict himself , when he possesseth not all that he desires ; the number of his evils is encreased by his abjectedness ; and he that in the first ages knew no other pain , but Sickness and Death , now vexeth himself for Disgrace and Poverty : The witness of his Conscience is not sufficient , for his Virtue ; and if he have not applause on Earth , joyned to the approbation of Heaven , he imagineth himself to be infamous : the riches of Nature do not satisfie his Desires ; and though he have all things that are Necessary , he thinks himself Poor if he have not somewhat that is Superfluous . Thus every one finds his Misfortune , even in his Felicity ; and the happiest are so nice to please , as Fortune who tires her self out in their Service , cannot take from them pretences of Complaint : The best successes are accompanied with circumstances which afflict them ; they are displeased with a Victory , because the Chief of the Enemy hath saved himself by flight ; Potest quidem cloquentia tua quae parva funt approbare pro magnis , fed alio ista vires fervet fuas , nunc se tota in solatium tuum confert . Noli contra te ingenio tuo uti , noli adesse dolori tuo . Sen. ad Polyb. c. 37 and that together with his Honour , he hath not lost both Life and Liberty : They are not pleased with the taking in of a Town , because it hath not drawn along with it the Revolt of a whole Province ; and they are so ingenious in causing pain unto themselves , as their desires cannot be satisfied , nor can a period be put to their complaints by the greatest Prosperity : Amongst such as these , methinks Sorrow is a Slave to Pleasure ; and that to revenge her self of her Servitude , she makes her mistress sigh , and renders her miserable amidst all her Delights : These men deserve no consolation , their sufferings are too unjust to oblige Philosophy to find them a remedy ; it is reasonable that their wretchlesness should be their punishment , and that they should languish in Misery , since they know not how to live happily . Plerique Lachrymas : fundunt ut oftendant , & toties siccos oculos habent ; quoties spectator desuit : Adeo penitus hoc se malum fixit , ut in simulationem , etiam simplicissima res dolor veniat . Sen. De Tranquil , c. 15. There are others who glory in their Misfortunes , and make the sincerest of our Passions serve their Ambition : they bewail the loss of their friends in whatsoever Companies they come ; they will have their Grief to be a mark of their Love , and that men should believe that they know how to Love well , since they know so well how to Lament ; they never dry their eyes , but when they are in their Closet ; they think their Tears should not be well employed , if they wanted Witnesses ; and they teach us , that they are not sincere , since they seek out such as may approve of them . Sorrow which is lodged in our hearts , accompanieth us in all places , and giveth freedom to her Sighes , and comforts her self in her Complaints in Solitary places , where nothing can divert her : But the sincerity thereof , makes ●t not be the less unjust , since it oft-times produceth effects contrary to our desires , ●nd makes us forget those which it enforceth us to bewail ; Nulla res citius venit in odium , quam dolor . Sen. Ep. 63. for there is nothing which we are sooner tired with , than Grief : Having nothing lovely in it , it becomes quickly odious , it wearies them that serve it ; and to free themselves from it , they endeavour to quit themselves of the Love that did occasion it ; they blot out of their memory the Remembrance of their friends , that they may be no longer bound to Lament them ; and with an Ingratitude which always follows Immoderate Grief , they renounce Friendship to cure themselvs of Sorrow . I know very well , we are permitted to bewail the loss of our Friends ; & that Tears are the prime duties that Nature hath obliged us to render them ; Id agamus , ut jucunda fiat nobis amissorum recordatio . Nemo libenter ad id redit , quod non sine tormento cogitaturus est . Sen. Ep. 63. but the current thereof must be quickly stopt : and calling in Reason to our assistance , we must make their memory delightful to us , if we will have it be Immortal . Men do not willingly think much upon that which torments them ; and when once they have given over those sad delights which Nature hath placed in Tears , they look upon them as punishments , and shun all occasions which may make them shed them .

But certainly of all Discontents which causelesly prejudice our Souls , methinks there is none more infamous than that of Envy ; for Sorrow caused by the Privation of Pleasures , is not so unjust , but that it may have some Pretences to defend it self ; if it exceed the bounds of Reason , it finds Excuses ; and we see some who find not so much trouble in withstanding Sorrow , as in abstaining from Delight : They are better fitted for Fortitude , than for Temperance ; and may be sooner made Martyrs , than Continent . The death of Friends is a loss sufficient to be lamented ; and Friendship is a virtue beautiful enough to have the glory thereof sought after , either by counterfeit or real Tears . All these Sorrows have Evil for their Object ; and if their Excesses be unjust , their Causes may admit of Excuse ; but Envy is a Sorrow as unworthy as unjust ; and look upon it on what side you please , it can neither have Pretence nor Colour : Virtut is comes invidia est , plerunque bonos sectatur . Cic. 4. ad Heren . It gives against all the Virtues , and maliciously declares war with all those Noble Habits which make up the purest Glory of our Souls . I know that all Vices are Enemies to Virtue , and that they are not to be reconciled by Morality . Nature accords the Elements ; and tempering their qualities , employs them in the composure of all her Works ; but humane Wisdom , with all its cunning , cannot reconcile the differences between Vice and Virtue , nor lodge them together in the same person ; yet is the Hatred of other Virtues regulated ; they only undertake every one its contrary Virtue ; and when by an unjust Victory , they have triumphed over this noble Enemy , their fury is appeased , and they leave the man in some sort of quiet . Mala caetera habent terminum : invidia aurem est malum jugiter perseverans , & sine fine peccatum : Hinc vultus minax , pallor in facie , stridor in dentibus , manus ad caedem prompta , etiamsi a gladio interim vacua , odio tamen furiatae mentis armata . Cypr. ser. De Livore . Avarice persecutes only Liberality ; Ambition pursues only Modesty ; and Falshood , for all its Impudence , opposes Truth only : but Envy , more furious than all these Monsters , makes war against all the Virtues ; & as if she were a poyson compounded of all the rest , she at the same time sets upon Charity , Justice , Mercy and Humility : For if Charity make all things common , Envy appropriates them ; and takes not so much pleasure in the enjoying of them her self , as in the bereaving others of them : if Justice give every one that which appertains to him , Envy keeps all for her self , and not willing to acknowledg any other merit than her own , she thinks all rewards are due to her ; if Mercy be afflicted at other mens harms , Envy rejoyceth at them ; and out of an Excess of Malice , makes them her Felicity ; if Humility despise Nothing , Envy finds fault with All things , and endeavours to raise her Reputation upon the Ruines of Virtue , so that she is an Universal Evil : and this detestable Mischief is composed all at once of Avarice , Nunquam eminentia invidia carent : Assidua est eminentis fortunae comes invidia , altissimisque semper adhaeret , Vel. Peter cul . lib. 1. Pride , and Cruelty ; But though she be animated against all Virtues , she keeps her chief endeavors against the Noblest , and assails them with most Fervor , which have most lustre in them : she is like those troublesome Flies which betake themselves to the fairest Flowers in the Garden ; or is like Thunder which chuseth out the greatest Trees , and dischargeth its fury upon the fairest Mountains : her courage appears only in the worth of the Enemy she undertakes ; she will be thought generous , because she is Insolent , and she glories in the Greatness of her fault .

From this lewd quality proceeds another , which is not much less troublesome ; for as she hates Virtue , she cannot endure any Virtuous person : Her Hatred perswades her to Revenge ; when her Calumny cannot prevail over the Glory of the Inno●ent , she attempts their Life ; after having made a tryal by Backbiting , she makes Murder her main Work , and sheds their Blood , whose Reputation she could not blemish : No Parricide was ever committed without her counsel ; and of as many Cruelties as are imputed to Hatred or Choler , the most Famous are the Works of Envy .

In the beginning of the world , she armed Cains hand against his Brother ; she furnished him with weapons , before she had forced Iron from out the bowels of the Earth . In the age which succeeded next to that of Innocence , Invidia pestiferum malum , hominem in Daemonem convertit , per eam mors venit in mundum , propter ipsam Abel est interemptus , David caedis periculum subiit , & Iudai Christum interfecerunt . Chrys in Hom. she taught him to commit the first Murder ; and Death , which was but the punishment of sin , through her Counsels , became a Crime : she stirred up the Children of Iacob against their Brother Ioseph ; his future glory made them Jealous ; and that they might withstand the Designes of Heaven , they made him a Slave , whom Heaven had ordained to be a King : she set on Saul against David , and in a blind Fury perswaded him , That nothing is more pernicious to Kings , than the Greatness of their Subjects ; and that the Power of a Forreigner is not so dreadful to them , as the Worth of a Domestick .

But to go higher yet , and come even to the rise of all mischief ; Invidia vitium diabolicum quo solo Diabolus reus est : Non enim ei dicitur ut dānetur , adulterium commisisti , furtum ●fecisti , villam alienā rapuisti , sed homini stanti invidisti . Aug. l. 1. De Doctrina Christi . it was she that animated the Devil against men ; that inspired him with the means how to be their ruine before they were born , and to slay them in the person of their Father . If she work thus much evil to her Enemies , she is cause of no less to her self ; and she is as well her own punishment , as Virtues ; for she sees no prosperity which doth not afflict her : Her neighbors good fortune causeth her misery ; she bewails their good success ; and there needs but a happy man , to make her eternally wretched : She confounds the nature of good and evil , to augment her dislikes ; and out of an irregularity , which is just only because it is harmful to her , she rejoyceth at mischief , and afflicts her self at that which is good : She sheds rivers of Tears , when others make Bonefires ; and in publick calamities , finds occasions for her self to Rejoyce , for her self to Triumph : She is pleased with her own loss , so it draw along with it that of her Enemy ; Obirascens . Fortunae invidus , & de seculo querens , & in angulos se retrahens , poenae incubat suae . Sen. De Tranquil . c. 2. and it is so natural to her to do unjust things , as she buyes the pleasure of Revenge at the cost of her own life ; she is angry with Fortune , complains of her own times ; and when she cannot hinder her Enemies good success , Despair confines her to solitary places ; or else entertaining her self with her own Discontents , she suffers the punishment due to all the faults she hath committed . To comfort her self in her Misery , she flatters her self with Nobleness ; and would perswade the World , That if she blame other mens Virtues , it is because she observes some Faults therein . To hear her speak , you would think that she hath derived her pedigree from Heaven ; and that the Earth hath not Crowns nor Scepters enough to honour her : She believes that all honours are due to her , and that she is robed of all the respects that are not given her . In fine , she is as Insolent , as Virtue is Modest ; and her Language is as Impudent , as that of her Enemy is reserved : Invidia , quae semper sibi est inimica : nam qui invidet sibi quidem ignominiam facit , illi autem qui invidet , gloriam parit , Chrys. sup Matth. Nevertheless , there is nothing more poor and mean that her Courage ; she is always in the dust ; and if blind Fortune sometimes raise her up , she immediately abaseth her self , and humbleth her self , even beneath those things which she cries down : For it is an approved Maxim , that whatsoever causeth Envy , is above us : By our own judgment , we give the advantage to our Equals , when their Merit raiseth Jealousie in us . A Prince becomes a slave to his Subjects , when he begins to grow fearful of their Prosperity ; he descends from his Throne , and falls from his greatness , assoon as ever he wishes for what they possess ; when he conceives a Jealousie at their good Fortune , he judgeth theirs , in his opinion , to be better than his own : Therefore 't is , that that famous man , who made himself Illustrious by his Misfortunes , Invidia parvulum occidit . Iob. c. 5. Sinon invideris , major eris : nam qui invidet , minor est . Sen. in Proverb . and whose Innocence was exercised by so many heavy Visitations , hath observed , that Envy was the Passion of Abject Souls ; and that she consumes only such poor-spirited men , as can undertake nothing of Generous : For had they a more noble Heart , and had Virtue given them a share of that Satisfaction that she always bears about her , they would be content with their Condition , and would not frame such Wishes , as should discover their Misery : If they observed any rare Perfection in their Equals , they would give it such Praises , as it deserves ; or in a noble Emulation , strive to attain thereunto : But as the Vice which tyranniseth over them , creeps upon the Ground ; they conceive none but poor desires , nay , when they force themselves to look higher , they do the more abase themselves ; and we find by experience , that their appearing Greatness is but an effect of their real misery .

To all these mischiefs we may yet add that of Poverty , which is not Envy 's least punishment ; for she hath this of Common with Avarice ; That her riches never content her : Nostra nos sine comparatione delectent : nunquam erit foelix , quem torquebit foelicior . Sen. 1.3 . de Ira c. 30. She hath a thousand eyes to see her Neighbours Prosperity , but is blind to see her own ; she only considers such Goods as may afflict her , and weighs not those which may comfort her ; she thinks she wants whatsoever another doth possess ; and ingenious to her pain , she augments anothers felicity , to add unto her own misery : So as to punish the Envious , you need only leave them to their own Fury ; without going about to chastise their Insolence , it will suffice to leave them to themselves ; and to suffer the Devil that possesses them , to take vengeance for their fault . These are the Excesses which Grief is capable of , when not well guided : Let us see now , to what Vertues it may be Serviceable , when she is Obedient to Reason ; and that following the motions of Grace , she is afflicted for the Sins of the Wicked , or for the Miseries of Good men .

The SIXTH DISCOURSE . Of the good use of Grief .

WE must not wonder if the Stoicks condemn grief , since they approve not of those Virtues which it produceth ; and that they will have their wise man to taste so pure a Joy , as shall not be mingled with the least dislike : For they raise him above Storms , and endevor to perswade us , that he sees all Tempests formed under his feet , and is not at all therewith agitated ; they assure us that upon the Sacking of a Town , or ruine of a State , he is no more moved , than is their Iupiter at the Dissolution of the World ; and that placing all his Happiness in Himself , he looks upon all the bad events of Fortune with an equal eye : If he shed some Tears upon the Tomb of his Ancestors , or chance to sigh for his perishing Countrey , his Soul is no whit moved ; — Lachrymae volvuntur inanes ? Mens immota manet . Virg. AE●eid . and he beholds all those disasters without any Disquiet . Let this severe Philosophy say what it will , I do not believe that her doctrine can destroy Nature ; nor that she ever made a Wise man of one from whom she takes the Feelings of man . Wisdom is no enemy to Nature ; and Heaven had never united the soul to the body , had it had a purpose to hinder their communication : In hoc omnis hyperbole extenditur , ut ad verum mendacio veniat . Nunquam tantum sperat quantum audet ; sed incredib●lia ass●rmat , ut ad credibilia perveni●t . Sen ●enes . 1.7 . c. 23. These Philosophers when they made their proud boasts , have , in my opinion , imitated those Orators , who making Hyperboles , lead us to Truth , by Falshood ; and assure us of that which is Impossible , that they may perswade us of that which is Difficult : They did ( certainly ) believe , that the mind ought to have some commerce with the Body , and that the sufferings of the one ought to cause Grief in the other ; but lest the Nobler part should become slave to the less Noble , they have endeavoured to preserve her Liberty by Rigor ; and to make her insensible , to the end , that she might always keep up her Soveraignty : For who could imagine that men so judicious in all things , should lose their Judgment in this ; and that to defend Virtue , they should abandon Reason ? All the Glory of their Discourse tended only to maintain the Soul in her Empire ; and lest she might faint under the Weaknesses of the Body , they have authorised her Power by Terms , more Eloquent than True : They conceited , that to reduce us to Reason , we must be raised a little above it ; and that to afford nothing of Superfluous to our Senses , we must deny them what is Necessary . They believe then , with us , that Grief may accord with Reason , and that there are occasions , wherein not to be afflicted is to be Impious : But I know not , whether or no ; we can perswade them , that Repentance and Mercy are glorious Virtues ; and that after having bewayled our own Offences , we are bound to lament our Neighbours Miseries .

Maxima est peccati poena , fecisse : nec quisquam gravius afficitur , quàm qui ad supplicium poenitentiae traditur . Sen. 1.3 . de Ira c. 26. These Philosophers are austere , only because they are too Vertuous ; they condemn not Penitency , save only because they love Fidelity ; and if they blame Repentance , 't is because it presupposeth a Fault : they would have us never to forsake Vertue , and that we should deal more severely with vitious men , than with those who desert the Discipline of War : their zeal deserves some excuse ; but not being accompanied with Wisdom , it produceth an effect contrary to their intent ; for it augmenteth the number of the Guilty , whilst it thinks to diminish them : it makes the weak wilful ; and taking away the Remedy , it changeth their Infirmities into incurable Diseases . Scit Deus noster non sempo● hominem integrum stare , sed frequenter aut peccare corpore , aut vacillare S●rmon● : [ deo Poenitentia viam docuit , per quam possit & destructa corrigere , & lapsa reparare . Aug. de Poenit. Man is not so constant as the Angels , and when he loves what is good , he is not so firmly fixed thereunto , but that he may be made to forgo it ; neither is he so opinionated as is the Devil ; and when he affects evil , he is not so strongly engaged thereto , but that he may be taken off from it . If this Inconstancy be cause of his sin , 't is also the Remedy thereof ; and if it assist to make him Guilty , it contributes also to the making of him Innocent : He is nauseated with sin , he is weary of Impiety , and he ows these good effects to the weakness of his Nature : Had he more Strength , he would be more Obstinate ; and Grace which converts him , would find more Resistance , were he more firm in his Resolutions : Heaven makes this Defect serve for our Advantage ; and its Providence husbandeth our Weakness , to work our Welfare thereby ; for when it hath touched the hearts of sinners , and that preventing their Will by its Grace , it makes them detest their Wickedness ; they end the work of their Conversion , by the ayd of Penitence ; and in Sorrow seek out means to appease divine Justice : they punish their Bodies to afflict their Souls ; they sentence the slave to bewail the sin of his Master , because he is accessary thereunto ; and knowing that all the harm , which either the Master or the Slave do to themselves , proceeds from the too much Love they bear unto themselves ; they oblige them , Non separentur in mercede & in poena , anima & caro , quas opera conjungit . Tert. 1. De Resurrect. carn. cap. 15. for their own good , to hate themselves ; they oft-times punish them both with the same punishment , because their offences are Reciprocal ; and do justly conjoyn those in the suffering , which were not separated in the Fault . Thus the whole man satisfieth God ; and the two parts whereof he is composed , do by Sorrow find pardon for their sins . I am not ignorant , that Libertines laugh at these duties ; and that they place repentance in the number of those remedies which are as shameful as unprofitable ; Nunquam sap●entem facti sui poenitere , nunquam emendare quod fecerit , nec mutare consilium jactant Stoici . Sen. Benef. 1.4 . c. 34. for , wherefore ( say they ) do you afflict your self for an evil that hath no more a Being ? wherefore do you revive it by your Sorrow ? wherefore with a greater piece of Imprudence would you change what is past , and wish in vain , that what is already done , had not been done ? These bad Reasons will not divert sinners from Repentance ; and if wicked men have no better weapons wherewithal to fight against Piety , they will never have much advantage over her : Nature authorizeth daily the tears we shed for misfortunes past ; a sad remembrance draws sighs from us ; and we cannot think upon the evils which we have either escaped or undergone , without some sense , either of Delight or Sorrow : As the time that is past , makes the more certain part of our life , so doth it likewise awaken the truest Passions , and afford us the most sensible motions : Time to come is too uncertain to vex ones self much about it ; Calamitosus est animus suturi anxius , & ante miserias miser qui futuro torquetur . Sen. Ep. 98. and the events which it produceth are too hidden to make any great Impression upon our desires , Time past is the source of our Sorrows ; and we have reason to afflict our selves for a thing which we cannot help ; if it did only threaten us , we should endeavour to defend our selves from it ; and if it hung over our heads , we should employ our wisdom to divert it ; but when it hath once happened , we have no more to do , but to be sorry for it ; and of as many Passions as may serve to comfort us in present evils , or such as are to come , There is none but this , from whence we can draw consolation in our past afflictions . Could we recall our friends from their Graves , and revive their Ashes by our cares , we would not consume our selves in our bootless Sorrows ; but since there is no cure for Death , and that Physick which can preserve Life , cannot restore it when it is lost ; Quid luges quem suscitare non potes ? non lugerem , si suscitare possem . Cynic . we have so much the more reason to complain , as our loss is more certain ; and our tears appear to be so much the more just , as the evil which we suffer , is the less capable of Remedy . Thus Penitence is not to be blamed , if not being able to remedy a fault already committed , she yield her self up to Sorrow ; and if finding no means how to repair her offence , she witness her sensibleness thereof by sighs : she is the better grounded in this belief , for that she knows , Tears are not unprofitable for her ; and that mingled with the Blood of Iesus Christ , they may wash away all her offences : Upon other occasions , they do no miracles ; if they comfort the living , they do not raise up the dead again ; if they assure the afflicted of our love , they do not free them from their troubles ; by thinking to aid the miserable , they augment their number ; and instead of euring the Malady , they serve only to make it the more contagious : But those of Repentance drown sins , save sinners , and appease Gods just anger ; for he is so good , as he is pacified with a little Sorrow : He takes the dislike of of an offence for satisfaction ; and knowing that we cannot alter things that are past , he is contented with our repenting for them : As he reads mens hearts , and understands the Tears which flow from a real Grief : he never denies them pardon ; and before his Throne it is sufficient , for an offender to get absolution , if he confess his wickedness : At the Tribunal of Judges , men oft-times confound Guilt with Innocence ; they absolve a man who defends his sin by a Falshood ; and let him but deny a Murder , of which there is no proof , he forceth the Judg to give sentence on his side ; but if he yields under the violence of tortures , or is surprised in his answers , his Tears do not blot out his sins , nor will his confession preserve his life . Cum igitur poenitentia provolvit hominem , magis relevat : cum squalidum facie , magis mundatum reddit : cum accusat , excusat : cum condemnat , absolvit . Tert. de Paenit . c. 9. In Repentance a man need but acknowledge his Fault , and he is sure to obtain pardon for it ; the Laws thereof are so mild , as God forgets all the injuries done unto him , provided sinners mingle a little love with their Repentance , and that the fear of punishment be not the only motive of their Sorrow . Our own Interests do therefore oblige us to defend a Passion which is so advantageous to us ; and since the hope of our Salvation is grounded upon a Vertue , which ows its Birth to Sorrow , we ought to uphold her cause , and to employ our best Reasons to authorize her , who doth help to justifie us .

Mercy will find no less credit among men , than Repentance ; and as there is none so happy , but he may become miserable , I perswade my self , she will not want Advocates : Misericordia vitium est animorum nimis miseriae faventium . Sen. 1.2 . De Clem. c. 6. The Stoicks calumnies will not be able to banish her from off the Earth ; the weaknesses which men impute to her , will not stain her glory : If Injustice beat down her Altars , Piety will erect others to her ; and if her Temples of Stone and Marble be thrown to the ground , men will build up living and reasonable Temples to her . They accuse her of being unjust , and that she rather considers the Misfortune , than the Sin of Offenders : they blame her for bestowing Tears on persons that deserve them not ; and that she would break open prisons , Bonum est delere de malis aliorum , & pia est illa tristitia , & , si dici potest , beata miseria . Aug. ad Sebast. Ep. 145 that she might confusedly let loose from thence , as well the Guilty as the Innocent : But whatsoever these inhumane Philosophers say , 't is the best employment we can make of Sorrow ; it is the most sanctified use of Grief ; it is that feeling of the Soul , which is most Universally approved of ; and men must have proceeded from Rocks , or lived amongst Tygers , if they condemn so reasonable a Passion : She takes her Birth from Misery ; she imitates her Mother ; and she is so like unto her , as she her self is another Misery : She makes her self Master of the Heart by the Eyes ; and coming forth by the way she entred at , she disperseth her self in Tears , and evaporates in sighes : Though she be accused of Weakness , she stirs our desires ; and interessing us in the afflictions of the miserable , she endues us with strength to assist them : After she hath witnessed her fellow-feeling of them by her Sorrow , she gives them testimony of her power by the Effects ; and giving out her Orders from the Throne where she is seated , Quid est autem misericordia , nisi alienae miseriae quaedam in nostro corde compassio , qua utique si possimus , subvenire compellimur ? Aug. 1. De Civ . Dei . c. 5. she engageth the Eyes to shed Tears for them , the Mouth to comfort them , and the Hands to relieve them : She descends into Dungeons with Prisoners ; she mounts up to the Scaffold with Malefafactors ; she assisteth the afflicted with her Counsels ; she distributes her Goods amongst the Poor ; and not seeking any other motive than Misery , it sufficeth her that a man be unfortunate , to take him into her protection .

All these high endeavours proceed only from Sorrow ; and were not Grief mingled with Mercy , she would not operate with so much Vigor ; for Self love hath put us so much out of order , that divine Providence hath been fain to make us miserable by Pity , so to interess us in the Miseries of others ; did not she touch us , we should not seek out a remedy for them ; neither should we ever dream of curing a malady , which were indifferent to us ; Nihil ad misericordiam sic inclinat , atque proprii periculi cogitatio . Aug. ad Gal. but because Mercy is a sanctified Contagion , which makes us sensible of our Neighbours sufferings ; we ayd him to comfort our selves : and we help him at his need , to free our selves from the Grief we feel .

Thus Misery teacheth us Mercy ; and our own evil teacheth us to cure that of others : Who can condemn so just a Resentment ? and who dares blame a Passion , to which we owe our Innocence ? Misericordia virtus tantaest , ut sine illa , caetera etsi esse possint , prodesse tamen non possint : Quamvis enim aliquis sit castus & sobrius , si misericors tamen non est , misericordiam non meretur . D. Leo. in Ser. If the miserable are sacred Persons , are the merciful prophane ? if we respect them whom Fortune hath set upon , shall we censure those that assist them ? if we admire Patience , shall we despise Compassion ? if Misery draw Tears from our Eyes , shall not Mercy draw Praises from our Mouths ? and shall not we adore a Vertue , which Iesus Christ hath pleased to consecrate in his own Person ? Before the Mystery of the Incarnation , he had only that mercy which delivers the unfortunate ; without tasting their Misfortunes ; which cures the Disease , without taking it upon her ; and which comforts the afflicted , without adding to their number : He saw our Miseries , but had no Feeling of them ; his goodness making use of his Power , succour'd the miserable , and was not afflicted with them : But since he hath vouchsafed to make himself Man , he hath mingled his Tears with ours ; he hath suffered our Sorrows to wound his Soul ; and was willing to suffer our Miseries , that he might learn Mercy . We may then lawfully exercise a Vertue which Iesus Christ hath Practised ; and may well become miserable , without any stain to our Honour ; since the Son of God , in whose Person the least shadow of Defect cannot be found , would be sensible of his friends Afflictions , and shed Tears to bemoan them , before he would work Miracles to relieve them .

All the Philosophers do also honour this Passion ; and to exalt her merit which the Stoicks have in vain laboured to debase , they give her a glorious Title , and admit her into the company of the Vertues ; they acknowledg , she may be serviceable to Reason is all the chances of Life ; Servit antem iste motus rationi , quando ita praebetur Misericordia , ut Justitia conservetur : five cum indigenti tribuitur , five cum ignoscitur poenitenti , Aug. 1 9. De Civ . Dei . c. 5. and that , provided she agree with Justice , a man must be 〈◊〉 , not to reverence her , when she helps the poor , and pardons the guilty .

From all these Discourses , 't is easie to gather , that there is no Passion in our Soul , which may not profitably be husbanded by Reason and by Grace : For to sum up , in a few words , all which hath been said in this Work ; Love may be changed into a Holy Friendship , and Hatred may become a Just Indignation , Do●●●s moderated , are helps to acquite all the Virtues , and Eschewing is Chastities chief Defence . Hope encourageth 〈◊〉 gallant Actions , and Despair diverts us from Rash Enterprizes ; Fear is 〈…〉 to Wisdom , and Audacity to 〈…〉 furious as it is , takes 〈◊〉 with Justices , Innocent Joy is a fore●a 〈◊〉 of Felicity ; and Grief is a short pain which frees us from Eternal●orments ; so as , but Welfare depends only upon the Use of the Passions ; and Virtue subsists only by the good employment of our Souls Motions .

FINIS .