of the soule so as if we should giue the name of passions to the motions of the vnderstanding or of the will it is by a kind of improper and figuratiue speech alluding to the passions of the senses with the which they haue some resemblance The reason why passions are not found in the rationall part of the soule is for that this part doth not imploy any corporeal organs in her actions and that her office is not to alter or bring any change vnto the body the which notwithstanding is an action which doth accompany the passions inseparably But seeing they are not to be found in any other part of the soule but in the sensitiue appetite there riseth heere a great question whether this appetite shal be diuided into the irascible concupiscible or desiring power as into two different and distinct powers or whether it makes but one power of both The common opinion is that as their obiects are diuers so they are two distinct powers whereof the reason is gathered by that which experience doth shew vs in all other things subiect to corruption for we see in other corruptible creatures that they haue not onely an inclination and power to seek after those things which are fit and conuenient for them and to flie those which may hurt or anoy them but moreouer they haue another faculty or power to resist and fight against that which may crosse their actions or destroy their beeing As for example fire is not onely indued with lightnesse to flie vp high but it hath also receiued heate from nature by meanes whereof it doth resist and fight against any thing that is contrary to his action In like manner it was necessary for the good of man that hee should haue two kindes of inclinations the one to pursue those things which are pleasing agreeable to the senses and to auoyde those which may any way anoy him and this we call the concupiscible or desiring power and the other by meanes whereofhee may incounter and vanquish whatsoeuer opposeth it selfe crosseth his inclinations or that tends to the destruction of his being or the decay of his contentment which is that wee call the irascible or angry power This differs from the concupiscible for that the concupiscible tends to the sensible good absolútely considered and without any crosses whereas the irascible doth alwayes aime at the good which is inuironed with some difficulty the which she striues to vanquish to the end shee may take all obstacles from the concupiscible power which crosse her content and hinder her from enioying the good which she desires to attaine vnto so as the irascible is as a sword and target to the concupiscible for that she combates for her content and resists any thing that may crosse her There are many things proue that they are two different and distinct powers For as Mathematicians hauing noted diuers apparent irregularities in the Planets and obserued that they seem sometimes to hasten their course and sometimes to slacke it sometimes they stand as it were fixed and sometimes to returne backe in the Zodiaque sometimes they seem neare to the earth sometimes they appear far off they haue held it necessary to multiply their heauens and to giue them many to auoyd all disorder in these excellent bodyes of the Vniuerse In like manner the diuersity of passions in man the contrary motions desires wherewith his soule is tost haue let philosophers vnderstand that there is in him not onely a concupiscible power but also an irascible for that many times we haue a desire of that which wee striue against and resist with vehemency and if wee suffer our selues to be vanquished wee are grieued as hee who desiring to see the bodies of such as had beene executed suppressed this desire and diuerted his eies from this infamous spectacle yet suffering himselfe to bee vanquished by his curiosity and hauing cast his eyes thereon witnessed his griefe and sorrow which remained to haue giuen so brutish a contentment to his eyes Whereby it appeares that desire and anger are two diuerse faculties seeing that one power is not carried at one instant to contrary desires And we finde in our selues that often times wee are inclined to angry passions are not much mooued with those of the concupiscible or to the contrary In like manner there are creatures which haue desires but no motions of choler as for example Sheepe Pigeons and Turtles make shew to haue impressions of desires and yet there appeareth in them no signe of anger So as to obserue their dispositions well we may call in question that which Aristotle saith that there is no creature but hath some touch of choler finally wee may obserue that sometimes the irascible makes vs to pursue things which are absolutely contrary to the concupiscible as when with the hazzard of life which is so deere and precious to all creatures we seeke to reuenge our selues of a powerfull enemy which hath wronged vs. For this reuenge which puts our life in danger cannot proceede from the same power which desires passionately to preserue it and so the irascible and concupiscible are two different powers And there is no part of passion properly taken but in these two sensitiue faculties which is one of the things wee gather from the definition wee haue giuen It appeares also by the same definition that the passions of our soule should alwayes bee followed with a sensible alteration in the body by the impression of the sensitiue appetite touched with the imaginatioÌ„ of good or euill which presents it selfe And here first we must not wonder if the â—oule doth impart her motions and causeth such great alteration in the body seeing that the body doth impart his paines when as it suffers any violence For if it be laid on the racke broken on a wheele or cast into the fire the soule grones vnder the burden of his torments the which happens for that beeing vnited as forme and matter and making but one body which growes from their vnion of necessity all things must bee common vnto them except those things which repugne and cannot agree with their particular natures and therfore by a certaine contagion they communicate their passions one vnto another But in this subiect there is a stronger reason for the which the soule excites these alterations in the body by her passions that is to say for that the soule doth not onely reside in the body as the forme but doth preside there in quality of the moouing cause by meanes whereof she doth change and alter it at her will For as the intellectuall power which mooues a heauen applying her vertue to mooue it makes it to change place and drawes it from East to West or from West to East euen so the soule which hath a moouing power commanding ouer the body changeth his naturall disposition and by her agitation puls him from his rest wherein hee was before shee troubled him in this
to such a furious transport and so full of excesse as they eate the flesh of their enemies haue a brutish delight in the fume of their members being cast into the fire This onely befits Canniballs and those monsters which haue layd aside all humanity Melancholly Hatred growes from the great aboundance of adust choller the which doth so torment and agitate those miserable wretches which are afflicted therewith as they abhorre all the honest pleasures of life fly the light of men and wish euill vnto themselues so as they cannot indure to bee seene neither will they speake to any man but seeke desarts solitary places where they confine themselues and consume themselues with the discontent and Hatred they beare to mankind like vnto that cursed Athenian who had conceiued such a mortal Hatred against all men as he imagined it was not in his power to binde his fellow Cittizens vnto him more strictly but in planting of trees which might serue them as Gibbets to hang themselues Some among the Idolaters would haue tied this aspersioÌ„ infamy to the profession of religious men amoÌ„g Christians comparing these holy soules to birds which fly the light and neuer shew themselues but in the darknes But these reproaches are the fruites of impiety which is not capable nor can comprehend the motions nor force of the inspirations of the spirit of God who drawing his elect from the vanities and pleasures of the woâ—ld leadeâ— them into these holy solitudes where being far from the conuersation of men they approach neere the compâ—ny of Angells or rather vnite themselues to him who is the sole ioy and soueraigne good of Angels If they which haue thus sougâ—â— to blemish and defame this holy profession which beginnes his paradise on earth would haue taken the paines to search into and sound the condition the manners and the life of those which renounce the world the pleasure thereof they shold haue found that the Sun in the whole world doth not behold soules more contented then those in whom there appeares no signe of sadnesse nor any shew of melancholy But a perpetuall ioy which no troubles interrupt nor any discontents do crosse But this belongs not to our subiect It rests that wee speake of that Hatred which plants her rootes simply in the harts of men This is an infirmity of the soule as wee haue described it which hath humaine causes and to the which also they bring humaine remedies to seeke to cure it of the which we now treat In the meane time there is great difference betwixt Choller Hatred and Enuy And first of all there is this difference betwixt Choller and Hatred that Choller growes from iniuries which we haue receiued and which offend vs in our owne particular whereas Hatred may spring from things which concerne not vs in particular but which touch the Publique As for example we may hate and detest those which kindle a fire of discord in the remotest parts of the Estate We may hate such as commit villanies a hundred leagues from vs but to inflame our Choller the iniury must touch vs and offend vs either in our owne person or in that of our friends And Choller doth alwayes presuppose particular men but Hatred may extend it selfe to all mankind there being no man but doth detest and generally abhorre all theeues al murtherers and all slanderers Moreouer Choller may bee cured with time for that it is a short fury which may bee pacified with patience But Hatred is in a manner incureable and growes more bitter with time and remedies Wherefore the Poets describe Etrocles and Pollinices continuing the effects of their Hatred euen in their tombes For when as their sister Antigona had cast their bodies into the fire to performe their ordinary obsequies they could not remain together but the flame diuiding it selfe cast their bodies one from another whereupon miserable Antigona cried out that their Hatred suruiued their death Moreouer he that is transported with Choller not only desires to be reuenged of the party that hath wronged him in making him to feele the effects of his wrath But withall will haue him know that hee is the author of this reuenge and of the paine hee feeles But he that is possest with Hatred desires onely to see his enemy ruined and doth not care to haue him know that hee is the Author thereof so as he may behold his destruction Besides Choller is accompanied with paine by reason of her vehemency But Hatred is without paine neuer filling her subiect with this extreame ard or but suffers him coldly to attend the ruine of his enemy Finally Choller hath bounds for if hee that is incensed against any one sees any great calamity befall him which exceedes the limits of a common reuenge he hath pitty and doth wish that his misery had not mounted to that height But the man that is full of Hatred neuer sees his bad inclinations satisfied and how great soeuer the calamity be which befalles his enemy hee hath no feeling nor pitty the reasoÌ„ of this differeÌ„ce is for that he which is in choller desires only that the party against whoÌ„ he is inceÌ„sed shold know that it is in his power to reuenge the wrong he hath done him But he that meerly hates seeks absolutely the ruine of his enemy and is not satisfied vntil he see him vtterly lost let vs now obserue wherin Hatred differs froÌ„ Enuy. The diuersity appeares first in that hatred hath for obiect the euill which wee conceiue of the party whom wee hate presupposing him to be wicked either in our owne respects or generally toward all men For we finde it dayly by experience that men are disposed to hate those from whom they thinke they haue receiued some iniury or whoÌ„ they know are accustomed to outrage all the world whereas Enuy hath for obiect the felicities and prosperities of another the which is most apparent for that wee neuer enuy the miserable And Hatred also extends euen to bruit beasts for as we haue said before there are some which naturally hate certaine creatures yea we haue seene a great Prince who could not endure the singing nor sight of a Cocke But Enuy powres forth his poyson only among men for wee doe not enuy birds for their goodly fethers nor Lyons for the greatnesse of their courage nor Stags for their swiftnesse â—or Elephants for their greatnesse and force but we onely enuy the glory of our like Moreouer enuy is alwayes vniust for what shew of reason can be found in a passion which doth afflict vs for the prosperities of another man as if hee did vs some iniury in being happy But there may be Hatred full of iustice as those which make vs abhorre the publike plague and troublers of the peace of the State the enemies of the Countrey men desperately wicked and vicious and the enemies of God and religion yea this Hatred of the wicked is a signe of a good
of the Tuscanes who was rauisht with admiration seeing with what constancy he burnt his own hand suffered without amazement the violence of the fire into the which hee thrust it for that he had faâ—ld of his enterprize Neither should wee know the notable temperaÌ„ce of Fabrititus nor the moderation he shewed in refusing the gold and presents of Pyrrhus King of Albania if pouerty had not bene familiar vnto him So Regulus being pierced with nailes and torne in pieces with punishments seruing as a spectacle of the Carthiginians in humanity purchased an immortall name for his constancy So Socrates seeing himselfe condemned to drinke poyson and beholding the cup into the which the hangman powred that mortal draught without any palenesse or amazemeÌ„t deserued to be admired by his enemies After their example then a wiseman will conceiue that the afflictions of this life offer him a goodly occasion to shew his constancy and to make his vertues shine and therefore they shall not be able to afflict him immoderatly nor to torture his minde extraordinarily But that which should most fortifie him in this thought is that God which doth cast him into the middest of these combatts will crowne his constancy and not suffer him to remaine without reward Moreouer we may also striue to diuert it by some pleasing imployment which may cause vs to turne our eyes from the fearefull image of the euill which afflicts vs representing vnto our selues obiects which are more sweet and delightfull then those which torture vs so cruelly Finally to draw together as it were into one body all the meanes wee haue to charme our cares griefes heauines is disperst ether for that wee see our selues freed from the euill which did persecute vs or that wee recouer the possession of the good which had beene wrested from vs and wee had lost or else for that the misery wherewith wee haue beene crost is as it were recompenced by some other felicities which befall vs as the sweetnesse of these last contents takes away all the bitternesse of our forepassed afflictions as would befall him that should be drawne out of prison and from bonds to bee set in a royall throne and to haue a scepter put into his hand and a crowne vpon his head Griefe is also dispersed by diuertisments by affaires by the entertainment of wisemen by the discourse of such as are learned and feare God and by the force of our owne iudgement conceiuing with our selues that we should not suffer any misery to triumph ouer our constancy that to suffer our selues to bee vanquished by Griefe were to shew the weaknesse of our courrage and that to bee toucht with afflictions is a thing common to all men but the glory of this constant oppositioÌ„ belongs only to an eminent vertue And lastly that he who sends vs these afflictions is a Father and no executioner That it is that great God without whose decree there falls not a haire from our heads whose will no man may contradict vnlesse hee will shew himselfe desperately mad After all this we must remember that Griefe is neuer cured but rather inflamed by Griefe And therefore as in other infirmities of the soule a greater euill makes the lesse to be forgotten so wee may disperse a present heauinesse either by shewing that it is not the present misery which we must lament but others that are more cruell which threaten vs As if hee who is afflicted for the losse of his goods bee in danger to lose his life by publicke iustice Or else in fortifying our resolutions with a better hope as in representing vnto himselfe the glory of paradise after the miseries of this life and the crownes of heauen after the combatts of the earth All these things make great impressions in religious soules capable of the feeling of piety Besides all this there are remedies which are taken from the obiects of the senses which recreate the mind and body in the middest of Griefe For first whatsoeuer delights and giues ioy vnto the senses causeth ease to the heauinesse of the soule for that ioy is to the soule that which rest is to the body So as they which rest repaire their forces mollifying the paine which hath tyred theÌ„ so they which begin to taste any sweete pleasures feele their Griefe to decay by little and little and their heauinesse to vanish away go to smoake Wherefore it is fit to draw them that are afflicted into the fields to enioy a free aire and the sight of heauen It is good to shew them haruest riuers meadows and hills for that these diuerse obiects diuert the afflicted soule and make it forget a part of its Griefe so as all hideous shapes are defaced by the presence of these sweeter obiects Some haue thought that musique consorts and instruments are fit to charme our melancholies whereunto they referre that which the Scripture sayth that Dauid by the sound of his harpe did pacifie the euill spirit which tormented Saule but experience hath taught vs that all these things do many times rather entertaine melancholy then disperse it Wherefore in this subiect wee must obserue the nature of the infirmity and the quality of the musique which must be cheerefull to driue away heauinesse The vse of wine hath also a particular vertue to expell cares And we haue seene in our time a great Prince desperately afflicted for the death of his only sonne could finde no other remedy for his Griefe then to vse the strongest wine that could be gotten The reason is for that wine being moist and hot it doth at one instant both water sweetly and heat that bilious humor which is as it were the center roote whereunto melancholy doth fixe it selfe Sleepe also and the vse of Bathes are very behoouefull for that both the one and the other reduce nature to her first habite and restore her good constitution which Griefe had corrupted the which disperseth heauinesse and causeth ioy to enter into the afflicted soule Teares are also proper to disperse heauinesse yea wee finde many times in our bitterest griefes that teares diminish our paine and mollifie our miseries how sharpe soeuer The which happens for two reasons The first for that the things which are pernitious vnto vs and remaine inclosed within vs hurt vs more then when they are without But when wee powre forth teares we cast out that which afflicts vs emptying the humor which oppresseth vs and smothers vs within by this meanes we free our selues from a heauy burthen which lay vpon our hearts by reason whereof our soule helping her selfe to cast out the enemy of our life diuerts and frees her selfe from the importune thought of Griefe and imployes her imaginatioÌ„ in this diuertisement the which for this occasion is pleasing vnto her and doth ease her in her afflictions The second reason is for that it is a contentment to man to do an act befitting the estate wherein hee finds himselfe So
when they haue the vpper hand suffer themselues to bee curbed but this beeing mistresse will obey no law like vnto the thunder-bolt which being once falne from the cloud wherein it was enclosed can no more bee stayed Other Passions stray from reason but Choler treades it vnder feete and leads it as it were in triumph Wherefore by all these considerations men should be carefull not to fall into the hands of so furious a mistresse The second remedy that may be giuen is to represent the defects of this passion the miseries wherewith she is accompanied the which are such as it seemes they carry the Palme of vice and to bee more detestable then all other crimes wherewith the soule may be polluted Auarice in truth is a shamefull greedinesse of getting but yet it sometimes gathers together that which falls into the hands of a good man that succeedes a miser whereas Choler scatters all For what expences what profusiō doth she not to attaine vnto the reuenge which shee doth meditate How often doth shee make a man ruine his owne fortune the husband to separate himselfe from his wife the sonne abandons his father the people arme against the Magistrate and he which aspired to honour checks himselfe and giues ouer his pursuite Choler is also worse then voluptuousnesse for that lusts make men to plunge themselues in particular plesures whereas Choler makes them of so bad a disposition as he is delighted in another mans miseries It is much more wicked then Enuy for that if Enuy desires to see any one miserable it is Choler which procures the misery But we must not continue our great desires in the reuenges of Choler for generous spirits are as it were impenetrable to offences whereas they that cannot resist shew their weakenesse whereby we see that women children sicke folkes and olde men are most subiect to these motions and impressions The highest and goodliest part of the world and neerest to the firmament and starres is neuer couered with clouds and in whose bosome there is neuer any haile rain windes nor other tempests congealed there is neuer any thunder nor lightning although the thunder-bolts fal from thence vpon the earth In like manner a spirit truely eleuated a generous soule is alwayes quiet moderate and graue neuer suffering it selfe to bee transported with the furious motions of Choler shee represents vnto her selfe the defects of this passion shee sees that they which abandon themselues vnto it disrobe themselues of all shame and lose all reason for who is he that in the middest of his despight wrath seems not to haue renounc'd all moderation and modesty Can hee refraine his tongue or containe the other parts of his body in their duty But how many great personages haue we seene expose themselues to bee a scorne of the world by the excesse of their Choler Witnesse that famous Prince who wrote letters to a Mountaine and who caused a Riuer to bee whipped which had beene an obstacle to his passage Wherefore as in seeing the shamefull motions of them that are drunke we conceiue a certaine horror of the excesse of wine so great spirits seeing the deformity of Choler endeauour what they can not to bee infected with a vice which is as it were a reproach to humane Nature But to preuent it wee must first flye all affaires that are aboue our reach lest that finding our selues opprest as with an insupportable burthen griefe kindle our waywardnesse and Choler We must also flye the company of quarrelsome persons lest by a certaine contagion they poyson vs with their Passions Drunkards prouoke to drinke voluptuous men mollifie the most couragious and auarice poysons those that haunt the couetous In like māner cholericke men infuse into vs their troublesome humours or at the least in frequenting them wee expose our selues to the dangers of quarrels with them whereas conuersing with quiet men besides the good example we are freed from that danger Philosophers produce other remedies to cure Choler aduising them that haue any inclination to this passion to leaue al great and waighty occupations of the minde yea the most serious studies and they exhort them to imitate those that are weake sighted who ease themselues in fixing their eyes vpon the most cheerefull colors aboue all things they coniure them to auoyde the occasions and subiects which are giuen thē to remember that it is not expedient for man to see all nor to heare all and that wee must let many things passe which are spoken against vs for that many times hauing neglected them it is a kinde of iustification That which prouokes vs to Choler say they is the opinion we haue to haue beene outraged but we must not so suddenly giue credit to this opinion nor presently receiue the reports which are made vnto vs how cleere and euident soeuer the proofes of the iniury may seeme vnto vs for there are many things which hauing a shew of truth are notwithstanding false so as wee must reserue one eare to heare the reasons of him that is accused or else shut them both to the reporters who many times take a delight to sowe discord and to breed quarrells for their owne pleasures And doubtles we may many times repent to haue run rashly to reuenge whereas we haue cause to bee glad to haue deferred it For the same reason wee must flie suspitions and iealousies which many times incense vs as well as the iustest subiects of Choler for that taking in ill part a looke a smile or some other light action wee conceiue a despight and runne to field against those that are innocent and which had no desire to wrong vs. Finally of things that offend vs some wee haue by report others wee haue either seene or heard ourselues As for those which are reported wee must not easily giue credit vnto them considering the practizes which are vsed at this day to abuse the most credulous A flatterer will seeke to insinuate himselfe into fauour by accusing an innocent he wil suggest an outrage make a bad discourse to perswade that hee hath heard it with griefe of mind another will seeke an occasion to dissolue the most sacred bonds of friendship Another full of venome poyson will desire to haue the sport of a quarrell and will bee glad to bee spectator of a combate which he hath kindled so as he be none of the party It is then a notable lightnesse to condemne a friend suddenly before he be heard and without an exact knowledge of the matter whereof he is accused and it is a prodigious iniustice to bee incensed against him before that hee know who accuseth him or what crime is imposed vpon him As for those things whereof we our selues are witnesses we must cōsider the disposition will of those that haue committed them if it bee a young man let vs impute it to his age and beare with his youth Is it a father Hauing receiued so many other
slanderers mockers or contemners of others but are knowne to be good men doing outrage to no man vnlesse it be to the wicked among whom we desire not to sort our selues Wee checke and controule our choler when as we know that they that haue offended vs are powerful persons from whom wee might feare some greater iniurie if wee should attempt to reuenge that which they haue done vs for wee seldome make demonstration of choler against those whom we feare beeing vnpossible that at the same instant wee should feare any man and yet bee in choler against him Yea wee passe ouer their faults lightly that haue wronged vs in the heate of their choler so as if wee are incensed against them it is with lesse feeling and bitternesse for that we conceiue that what they haue done was not through contempt seeing that no man euer contemned him whom hee held worthy of his choler for that contempt is without griefe and apprehension but choler is full of griefe and feeling of the iniury receiued Places times imployments companies helpe many times to make vs mild and quiet and to keepe vs from being transported with choler if it bee not for some outragious iniury for in sports at banquets and publique feasts among our friends in the midst of our great prosperities during the happy successe of our affaires and in the midst of our good hopes we doe not easily receiue any impressions of choler vnlesse as we haue sayd they do vs some notable outrage which exceedes all patience In like manner when as we suffer much time to passe before wee seeke reuenge of the iniury by little and little we forget it and time hauing asswaged our heate wee lose all desire of reuenge But one of the things which helpes most to quench our choler is when as some other then that party against whom it is enflamed hath beene seuerely punished or sent to execution before wee could satisfie our reuenge against him Wherefore Philocrates being demanded why hee did not purge himselfe of the crimes whereof he was accused during the time the people were in choler against him answered that the reason was for that he expected some other should be vniustly accused and condemned before him imagining as it is true that when as men haue powred forth their choler and splene vpon any one then they grow more milde and their rage is turned to pitty As it happened to Ergophilus against whom although his iudges were more incensed then against Calisthenes yet they pronounced him innocent and freed him from punishment for that the day before they had condemned Calisthenes Moreouer men shew themselues milde and tractable to those ouer whom they haue gotten some fauourable decree and also to such as they see exposed to more cruell afflictions then they would haue imposed vpon them for their reuenge For they conceiue that they are punished sufficiently for their offence and that for their part they are fully reuenged of the iniury they haue receiued But particularly our choler is not often enflamed when as we conceiue the iniury that we suffer is done vs iustly that wee haue well deserued that chastisement for then it rather makes shew of a reuenge iustly pursued then of a contempt or iniury vniustly procured Choler hath iniustice for her obiect bee it true or apparent for that as we haue obserued in the Definition it is a feeling of an indignity which wee thinke we haue receiued wrongfully and without merite wherefore when as we apprehend there is no iniustice in the wrong wee receiue our choler breakes not forth and runs not hastily to reuenge And therefore when we will reprehend any one it is fit to represent vnto him the subiect wherefore we vse this seuerity that making him know wee haue iust occasion it may stay him from choler The which wee should practise particularly with our seruants who will take our reprehensions in better part and serue vs with more affection when wee shew them that they haue erred and let them know the offēce which hath moued vs to this rigor Our choler is not easily moued against such as wee hold insensible of any thing that we shall doe or say for that Choler will haue her effects knowne Wherefore no man of iudgement will bee angry against insensible things But the choler which we shew against the liuing is mortified in regard of the dead for that they haue endured the last misery of life and they haue no more feeling nor knowledge of iniuries which choler doth wonderfully desire Wherefore Homer to pacifie Aclilles who insulted ouer the dead body of Hector let him know that he did but beate the earth and outrage an insensible thing These are briefly the persons to whom Mildnesse or clemency extends and which can command their choler This Mildnesse is commendable in all men for that it is a bud of true humility or rather a true character of the children of God But it hath a greater lustre and a more eminent shew when it is found in the soules of kings and Monarchs of the earth For what praise what triumph and what glory is it to a great Prince to haue the command of so many millions of men to bee arbitrator of their liues to be master of their goods and fortunes to be able in an instant to leuy fearefull Armies and in the twinckling of an eye to ruine Townes Countriee without the feare of any Lawes And yet in this prodigious power not to suffer his eyes to be daxeled with so great a splendour nor to bee transported with choler and in offences not to vse seuerity to spare blood to containe his Passions and to make it his whole glory to doe good to those that are subiect to his authority Wherefore this bounty and clemency in Princes makes them not onely to bee beloued but euen to be adored by their subiects who are rauished with a sweete excesse of ioy when as they see themselues subiect to a power which hath nothing insolent but all things tend to their preseruation and propound vnto themselues no more glorious obiects then their safety Subiects hide not thēselues from these good Princes and flye not from them as if a Tiger a Lyon or some other sauage and cruel beast did present it selfe but they runne to meete them to behold them and admire them as starres of good influence of whom depend all their happinesse The subiects runne vnto their Temples for such good Princes poure out their vowes and prayers for their honors and safety It is for them they watch and are in care and it is for them they are ready to suffer a thousand deathes rather then any attempt shold be made against their liues whereunto they know their safeties are tyed For their mildenesse and clemency as a powerful charme bindes the affections of their subiects vnto them and doth purchase their loue which is the most powerfull bond and the safest guard wherby Monarches