divers according to the particular nature of the Passions sometimes too sudden and violent sometimes too heavie oppression of the heart the other sudden perturbation of the spirits Thus old Ely dyed with sudden griefe Diodorsu with shame Sophocles Chilo the Lacedemonian and others with joy Nature being not able to beare that great and sudden immutation which these Passions made in the Body The causes and manner of which cogitation I reserre as being inquiries not so directly pertinent to the present purpose unto Naturall Philosophers and Physicians And from the generalitie of Passions I proceed unto the consideration of some particulars according to the order of their former division In all which I shall forbeare this long Method of the Antecedents Concomitants and Consequents of their Acts many particulars whereof being of the same nature in all Passions will require to be observed onely in one or two and so proportionally conceived in the rest and shall insist principally in those particulars which I handle on the causes and effects of them as being Considerations wherein commonly they are most serviceable or prejudiciall to our Nature CHAP. IX Of the affection of Love of Love naturall of generall communion of Love rationall the object and generall cause thereof NOw the two first and fundamentall Passions of all the rest are Love and Hatred Concerning the Passion of Love we will therein consider first its object and its causes both which being of a like nature for every morall object is a cause thougâ—… not every cause an object will fall into one Love then consists in a kind of expansion oâ—… egresse of the heat and spirits to the object loved or to that whereby it is drawne and attracted whatsoever therefore hath such an attractive power is in that respect the object and generalâ—… cause of Love Now as in Nature so in the Affections likewise we may observe from their objects a double attraction The first is thaâ—… naturall or impressed sympathie of things wherâ—… by one doth inwardly incline an union with the other by reason of some secret vertues and occâ—… qualities disposing either subject to that 〈◊〉 all friendship as betweene Iron and the Loaâ—… stone The other is that common and moâ—… discernable attraction which every thing receivâ—… from those natures or places whereon they 〈◊〉 ordained and directed by the Wisedome anâ—… Providence of the first Cause to depend both in respect of the perfection and conservation of their being For as God in his Temple the Church so is He in his Pallace if I may so call it the World a God of Order disposing every thing in Number Weight and Measure so sweetly as that all is harmonious from which harmonie the Philosophers have concluded a Divine Providence and so powerfully as that all things depend on his Government without violence breach or variation And this Order and Wisdome is seene chiefely in that sweet subordination of things each to other and happie inclination of all to their particular ends till all be reduced finally unto Him who is the Fountaine whence issue all their streames of their limited being and the fulnesse of which all his creatures have received Which the Poet though something too Poetically seemeth to have express'd Principio Coelum ac Terras camposque liquentes Lucentemque globum Lunae Titaniaque Astra Spiritus intus alâ—… â—…otamque infusa per Artus Mens agitat molem magno se corpore miscet Heaven Earth and Seas with all those glorious Lights Which beautifie the Day and rule the Nights A Divine inward Vigour like a Soule Diffus'd through ev'ry joint of this great Whole Doth vegetate and with a constant force Guideth each Nature through its fixed course And such is the naturall motion of each thing to its owne Sphere and Center where is both the most proper place of its consisting and withall the greatest freedome from sorraine injurie or violence But we must here withall take notice of the generall care of the Creator whereby he hath fastned on all creatures not onely his private desire to satisfie the demands of their owne nature but hath also stamp'd upon them a generall charitie and feeling of Communion as they are sociable parts of the Vniverse or common Body wherein cannot possible be admitted by reason of that necessarie mutuall connexion betweenâ—… the parts thereof any confusion or divulsion without immediate danger to all the members And therefore God hath inclin'd the nature of these necessarie agents so to worke of their discords the perfect harmonie of the whole that iâ—… by any casualtie it fall out that the Body of Nature be like to suffer any rupture deformitie oâ—… any other contumely though haply occasioned by the uniforme and naturall motions of thâ—… particulars they then must prevent such damagâ—… and reproach by a relinquishing and forgetting of their owne natures and by acquainting themselves with motions whereunto considered iâ—… their owne determinate qualities they have aâ—… essentiall reluctancie Which propertie and sense of Nature in common the Apostle hath excellently set downe in 1 Cor. 12. where he renders this reason of all that there might be 〈◊〉 Schisme in the Body which likewise he divinely applyeth in the mysticall sense that all the severall gifts of the Spirit to the Church should drive to one common end as they were all derived from one common Fountaine and should never be used without that knitting qualitie of Love to which he elsewhere properly ascribeth the building continuation and perfecting of the Saints Now as it hath pleased the infinite Wisdome of God to guide and moderate by his owne immediate direction the motions of necessarie agents after the manner declared to their particular or to the generall end which motion may therefore as I before observed be called the naturall Passion of things so hath it given unto Man a reasonable Soule to be as it were his Vice-gerent in all the motions of Mans little World To apply then these proportions in Nature to the affection of Love in Man we shall finde first a Secret which I will call Naturall and next a Manifest which I call a Morall and more discursive attraction The first of these is that naturall sympathie wrought betweene the affection and the objâ—…ct in the first meeting of them without any suspension of the person â—…ll farther inquirie after the disposition of the object which comes immediately from the outward naturall and sensitive Vertues thereof whether in shape feature beautie motion 〈◊〉 behaviour all which comming under the spheare of Sense I include under the name of Iudiciarie Physiognomie Which is not a bare delight in the outward qualities but a farther presumption of the Iudgement concluding thence a lovely disposition of that Soule which animateth and quickneth those outward Graces And indeed if it be true which Aristotle in his Ethicks tels us That similitude is the ground of Love and if there be no naturall Love stronger
reduce the Thoughts which by reason of their quicknesse and volubilitie and withall their continuall interchanges and successions are the most numberlesse operations of the Soule of man where by Thoughts I understand those springings and glances of the heart grounded on the sudden representation of sundry different objects for when the Mind begins once to be fixt and standing I call that rather Meditation than Thought This multiplicitie of Thoughts is grounded first upon the abundance of their Objects and next upon the quicknesse and activitie of Apprehension that is the matter this the forme of those Thoughts which I now speake of The abundance of Objects is seene in this that it includes all the varieties of species belonging to other faculties as that knowledge which the Schooles call Philosophia prima doth within its owne limits draw in in some sort all the severall Objects of particular Sciences There are Thoughts belonging unto the Will flying and pursuing Thoughts Wishings and Loathings and there are Thoughts belonging to the Vnderstanding assenting and dissenting Thoughts Beleefe and dis-opinion There are Thoughts likewise proceeding from Anger firie and revengefull Thoughts from Envie knowing and repining Thoughts from Ioy sweet and refreshing Thoughts from Conscience comforting and affrightfull Thoughts and so in all other faculties And for the quicknesse of Working the motions of the Thoughts shew it in the concuâ—…rence of these two things suddennesse of journey and vastnesse of way while like Lightning they are able to reach from one end of Heaven unto another and in one light and imperceptible excursion leave almost no part of the Vniverse untravelled Now of these two grounds of multiplicitie in Thoughts the former namely the abundance of Objects is ab extrinsecâ—… and dispersed over things though they are not otherwise the Objects of Thought than as the Mind reflecteth on the Phanâ—…asmata or images of them in this facultie but the latter which is the quicknesse of Apprehension though it may seeme to be the most peculiar worke of Reason yet the Imagination hath indeed the greatest interest in it For though the Act of Apprehending be the proper worke of the Vnderstanding yet the forme and qualitie of that Act which properly makes it a Thought in that strict sense wherein here I take it namely the lightnesse volubilitie and suddennesse thereof proceeds from the immediate restlesnesse of the Imagination as is plaine by the continuall varietie of Dreames and other Fancies wherein the Facultie is the principall worker The next thing is the Latitude of Imagination in framing of Objects wherein it hath a propertie of boldnesse beyond other faculties For Reason and all other powers have their fixed and determined limits in Nature and therefore they alwayes frame themselves to the truth of things yeelding assent to nothing but what they finde But the Imagination is a Facultie boundlesse and impatient of any imposed limits save those which it selfe maketh And hence it is that in matter of perswasion and insinuation Poetrie Mythologie and Eloquence the Arts of rationall Fancie have ever as was observ'd beene more forcible than those which have been rigorously grounded on Nature and Reason it being as Scaliger observes the naturall infinitenesse of mans Soule Aspernari câ—…rtorum sinium praescriptionem to disdaine any bounds and confines in her operations Now the libertie of the Imagination in this particular is three-sold Creation as I may so speake and nâ—…w making of Objects Composition or new mixing them and Translation or new placing them unto some of which three will be reduced all Poeticall Fictions fabulous Transmutations high Metaphors and Rhetoricall Allegories things of excellent use and ornament in speech Now for the Corruptions and Diseases of this Facultie I conceive the principall to be these three Error Levitie and dull fixednesse The Error of the Imagination may be taken both actively and passively the Error which it produceth and the Error which it suffereth That the Fancie is fruitfull in producing Error is as manifest as it is difficult to shew the manner how it doth it Hence those strange and yet strong delusions whereby the Mind of melancholy men in whom this Facultie hath the most deepe and piercing operation have beene peremptorily possessed Hence those vanishing and shâ—…dowie Assurances Hopes Feares Ioyes Visions which the Dreames of men the immediate issues of this Facultie doe produce Hence those gastly Apparitions dreadfull Sounds blacke Thoughts Tremblings and Horrors which the strong working of Imagination doth present unto or produce in men disquieted either with the uglinesse of their Sinnes or heavinesse of their Natures making them to feare where no feare is which whether it be done by affecting onely the Fancie or by the impression of such formes and shapes upon the Spirits which goe unto the outward senses as may thereby affect them with the same Images not by reception from without but by impression and transfusion from within it is manifest not onely by various relations but by continuall experience what strong and strange effects those distempers have produced Neither are wee to conceive this impossible when we see as admirable effects in another kind wrought by the same facultie and as is probable by the same meanes I meane the impression oâ—… likelinesse of an Infant in the Wombe unto the Parents or some other who shall worke a stronger conceit in the Fancie Or if this be not ascribed unto the working of this power but rather to a secret reall vertue intrinsecall unto the Seed of the Parents as many doe affirme yet that other effect of stamping on the Body the Images and Colours of some things which had made any strong and violent immutation on the Fancie must needs be hereunto ascribed As wee see commeth often to passe in the longing of Women and in her who having the picture of an Ethioplan in her Chamber brought forth a black Child and in the course which Iacob tooke 〈◊〉 putting speckled Rods before the Cattell when they were to conceive that the sancie of them might make their Lambes to be ring-straked and speckled The Errors which are in the Fancie are usually of the same nature with those that are wrought by it Such was the Error of that man which would not be perswaded but that he had on his head a great paire of Hornes and for that reason would not moove sorth nor uncover his face to any And the causes of these Errors are by Francis Mirandula ascribed first to the varietie of tempers in the Body with the predominancie of those humours which give complexion thereunto secondly to the imposture of the Senses thirdly to the government of the Will though that as is granted hath least power over this Facultie and lastly to the ministry of evill Angels who can easily cast into the Fancie strange and false species with such subtletie as shall easily gaine them plausible credit and admittance And of this we finde an expresse
swerve into disordered and confused or into idle and vaine motions â—…ut might ever worke towards that fixed end which God hath appointed them to moove â—…nto Passions which proceed from Knowledge severed and extrinsecall are those motions of meerely naturall Agents which are guided to their generall or particular ends by the Wisdome and Power of Him that made them And this it is which causeth that peremptorie and uniforme order observed by these kind of Agents in their naturall course never either swarving or desisting there-from so farre as the condition of the matter and subject whereon they worke permitteth them because they are all governed by an immutable most wise and most constant Law proceeding from a Will with which there is no variablenesse nor shadow of changing And therefore we finde those aberrations and irregularities of Nature wherein it swerveth from this Law onely or at least principally in these inferiour things wherein partly from the deficiencie and languishing of secondarie Agents and partly from the excesses defects mutabilitie and the like exigences of matter wee finde sundry times error and enormitie in their severall workes and ends Which whether it be to set forth the beautie of regular operations which by deformitie and confusion will appeare more beautifull or whether the originall thereof be divine malâ—…diction which for the sinne of man hee pleaseth to lay upon his fellow creatures which were all created for his comfort and service which Saint Paul calleth the vanitie of the Creature it proceedeth certainely from the Will anâ—… Power of that Law-giver who is onely able sâ—… Reasons best knowne to his owne Wisdome tâ—… dispense sometimes with that otherwise unalterable Law which he gave all his creatures to observe So that all the Miracles which ever God hath beene pleased to worke for the conversion of men unto the Faith or confirmation in it were but so many exceptions and dispensations from that generall Law But as I said those irregularities and deviations before spoken of are seene principally in inferiour things The Earth being the principall Creature that did beare the Curse of Manâ—… Fall which made if wee will beleeve that relation though I rather suppose it to be fictitious the Heathen Philosopher upon observation oâ—… that wonderfull Eclipse of the Sunne at the Passion of our Saviour to crie out Aut Deus Naturâ—… patitur aut Mundi machina dissolvetur either the God of Nature suffereth or the Frame of Nature dissolveth Either something hindereth that universall Power which sustaineth and animateth all the Creatures or he doth at least willingly detaine that vertue and the vigour of that Law without execution whereof there cannot but follow a laxation of the whole Frame which particular I have the rather observ'd to note that the more raysed and heavenly a Nature is the more stable and constant likewise it is to every Divine Law imposed on it Now this naturall Passion which I speake of is called by sundry Names amongst Philosophers the Law the Equitie the Weight the Instinct the Bond the Love the Covenant and League of naturall things in order to the conservation of themselves propagation of their kind perfection and order of the Vniverse service of Man and glory of the Creator which are the alone ends of all naturall Agents By all which we are given to understand that when at any time the ordinarie course of Nature is intermitted when any creature forsakes its native motion and falleth into confusion and disorder there is then admitted a breach of a Law or as Aristotle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an error which Saint Iames telleth us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an iniquitie of Nature also a certaine levitie unusefulnesse and emptinesse of true worth which I call in Saint Pauls phrase the vanitie of the Creature thirdly loosenesse decay and dissolution and thereupon discord and unserviceablenesse towards the other parts with which it should jointly conspire for the glory of the whole These are the inconveniences that follow Natures how much greater are those which follow Reasons disobedience for all this touching the Passions of Nature I have observed onely to give light unto those of Reason there being the same proportion of government in them all saving that what in things destitute of all knowledge is guided by the Law-giver himselfe is in the rest performed by a knowledge conjoyn'd and intrinsecall to the Worker and this is either Mentall or Sensitive or Rationall from all which arise sundry degrees of Motions or Passions Mentall Passions are those high pure and abstracted delights or other the like agitations of the supreme part of the Vnderstanding which Aristotle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines Mens or Apex animi which are the most simple actions of the Mind wherein is the least intermixtion or commerce with inferior and earthy saculties Which Motions are grounded first on an extraordinarie Knowledge either of Vision and Revelation or of an exquisite naturall Apprehension both which are beyond the compasse of usuall Industrie here to attaine unto The former of these I call with the Schoole-men Extasie and Rapture such as Saint Pauls was for so himselfe calleth it Novi hominem raptum and such as was the Passions of the Mind in the Prophets and holy men of God when they were inspired with such heavenly Revelations as did slide into the Soule with that lustre and abundance of Light that they could not but ravish it with ineffable and glorious delight And such no doubt is that joy unspeakable and Peace past understanding which the Apostle makes to be the fruits of the Spirit of God in those hearts wherein he lodgeth whereby the purest and most abstracted part of the Soule the Mind is lifted up to some glimpses and apprehensions of that future Glory which in Heaven doth fill the spirits of men with ineffable Light And for the later Branch Aristotle hath placed his greatest felicitie in the contemplation of the highest and divinest Truths which he makes to be the object of that supreme part of the Soule And it was the speech of the Philosopher Heraclâ—…tus to the same purpose that Animae sicca est sapientissima which toucheth something upon that of Aristotle That Melancholy complexions are usually the wisest for that Temper is the dryest of all the rest That a Mind not steeped in the humours of carnall and grosse affections nor drench'd in the waves of a disquiet Fancie but more raysed and soaring to its originally by divine contemplations is alwayes endued with the greater wisdome Another Knowledge from whence the Passions of this Facultie are raysed in Man is that light of Naturall Principles which the Schooles call Synteresis unto which the custodie of all practicall Truths being committed they there-hence worke in the Conscience motions of Ioy Love Peace Feare Horror Despaire and the like spirituall Passions according as the Soule out of those generall Principles shall gather unto its owne particulars any
hath bestowed on them proceed onely from the Impression of Fancy and sensitive Appetite to serve themselves but not to improve one another And therefore Speech is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Name of Reason because it attendeth onely upon Reason And as by this the Soule of man differeth in Excellency from all other Creatures so in two things amongst many others both subservient unto Reason doth his Body excell them too First in the Vprightnesse of his Stature whereby he is made to looke up to Heaven and from his Countenance to let shine forth the Impression of that Light which dwellâ—…th within him For the Face is the Window of the Soule Pronáque cum spectent Animalia caetera terram Os homini sublime dediâ—… Caelumque tueri Iussit erectos ad Sydera tollere Vultus Whil'st other creatures downward fix their sight Bending to Earth an Earthly Appetite To man he gave a lofty Face might looke Vp to the Heavens and in that spatious Booke So full of shining Characters descry Why he was made and whether he should fly Next in the Faculty of Speech which is the Gare of the Soule through which she passeth and the Interpreter of the Conceits and Cogitations of the mind as the Philosopher speaks The uses whereof are to convey and communicate the Conceptions of the Mind and by that means to preserve humane Society to derive Knowledg to maintaine mutuall love and supplies to multiply our Delights to mitigate and unload our sorrows but above all to Honour God and to edifie one another in which respect our Tongue is called our Glory Psal. 16. 2. Act. 2. 26. The force power of Speech upon the minds of men is almost beyond its power to expresse How suddenly it can inflame excite allay comfort mollify transport and carry captive the Affections of men Caesar with one word quiets the Commotion of an Army Menenius Agrippa with one Apologue the sedition of a people Flavianus the Bishop of Antioch with one Oration the fury of an Emperour Anaximenes with one Artifice the indignation of Alexander Abigail with one Supplication the Revenge of David Pericles and Pisistratus even then when they spake against the peoples liberty over ruled them by their Eloquence to beleeve and imbrace what they spake and by their Tongue effected that willingly which their Sword could hardly have extorted Pericles and Nicias are said to have still pursued the same Ends and yet with cleane different successe The one in advancing the same busines pleased the other exasperated the people and that upon no other Reason but this the one had the Art of Perswasion which the other wanted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One spake the Right with a slow Tongue Another fluently spake wrong He lost this stole the Cause and got To make you thinke what you thinke not And this power of Speech over the Minds of men is by the Poet in that knowne passage of his thus elegantly described Magnâ—… in popule cum sapè Coorta est Seditio savitque Animus Ignobile vulgus Ianâ—…que faces Saxa volant furor arma ministrat Tum pietate gravem ac merit is si fortè viruÌ„quem Conspêxere silent arrectisque auribus astant Ille regit dictis Animâ—…s pectora â—…ulcet When in a Multitude Seditions grow And Vicerated Minds do overflow With swelling Ire when stones firebrands fly As Rage doth every where weapons supply Then if some Aged man in Honor held For Piety and Prudence stand to wield And moderate this Tumult strait wayes all Rise up with silent Reverence and let fall Their Angry Clamors His grave words do sway Their Minds and all their Discontents allay The Vertues of Speech whereby it worketh with such force upon the Minde are many which therefore I will but name some Grammaticall as Property and Fitnesse and Congruity without Solaecismes and Barbarousnesse some Rhetoricall as choice Purity Brevity Perspecuity Gravity Pleasantnesse Vigoâ—… Moderate Acrimony and Vehemency some Logicall as Method Order Distribution Demonstration Invention Definition Argumentation Refutation A right digesting of all the Aydes of Speech as Wit Learning Poverbs Apologues Emblemes Histories Lawes Causes and Effects and all the Heads or Places which assist us in Invention Some Morall as Gravity Truth Seriousnesse Integrity Authority When words receive weight from manners and a mans Speech is better beleeved for his Life than for his Learning When it appeares That they arise esulce pectoris and have their foundation in Vertue and not in Fancy For as a man receiveth the selfe same Wine with pleasure in a pure and cleane Vessell which he loâ—…ths to put unto his mouth from one that is soule and soiled so the selfe same Speech adorned with the Piety of one man and disgraced with the Pravity of another will be very apt accordingly to be received either with delight or loathing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Speech from Base men and men of Respect Though 't be the same works not the same Effect And therefore the Spartan Princes when they heard from a man of a disallowed and suspected Life an Opinion which they approved They required another man of reputation to propose it That the prejudice of the person might not procure a rejection of his Iudgement For wee are apt to nauseate at very good meat when we know that an ill Cooke did dresse it And therefore it is a very true Character which Tully and Quintilian give of a right Oratour That he must be Vir bonus dicendi Peritus as well a Good man as a Good speaker Otherwise though he may speake with admirable wit to the fancy of his hearers he will have but little power over their Affections Like a fire made of greene wood which is fed with it as it is fewell but quencheed as it is greene Lastly some are Civill in Causes Deliberative or Iuridicall as Wisedome pertinency and fitnes to the Nature and Exigence of the End or Matter whereupon we speake For in that case we are to ponder and measure what we say by the end whereunto we say it and to fit it to all the Circumstances incident thereunto Paul amongst the Philosophers disputed with them from the Inscription of their Altar from the Authority of their Poets and from confessed Maximes of Reason by these degrees convincing them of Idolatry and lending them to Repentance But amongst the Iewes hee disputed out of Scripture With Felix that looked for money he disputed of Righteousnesse and Iudgement to come but amongst the Pharisees and Sadduces of the Resurrection that a Dissention amongst themselves might procure a party for him It is not wisedome for a man in misery to speake with a high stile or a man in Dignity with a Creeping The same speech may be excellent in an umbratile Exercitation which would be too pedanticall and smelling of the Lampe in a matter of serious and weighty debate and